Yeremia 23:24

23:24 “Do you really think anyone can hide himself

where I cannot see him?” the Lord asks. ¹ 

“Do you not know that I am everywhere?” ² 

the Lord asks. ³ 

Yeremia 32:19

32:19 You plan great things and you do mighty deeds. ⁴  You see everything people do. ⁵  You reward each of them for the way they live and for the things they do. ⁶ 

Yeremia 32:2

32:2 Now at that time, ⁷  the armies of the king of Babylon were besieging Jerusalem. ⁸  The prophet Jeremiah was confined in the courtyard of the guardhouse ⁹  attached to the royal palace of Judah.

Yeremia 16:9

16:9 For I, the Lord God of Israel who rules over all, tell you what will happen. ¹⁰  I will put an end to the sounds of joy and gladness, to the glad celebration of brides and grooms in this land. You and the rest of the people will live to see this happen.’” ¹¹ 

Ayub 34:21-22

34:21 For his eyes are on the ways of an individual,

he observes all a person’s ¹²  steps.

34:22 There is no darkness, and no deep darkness,

where evildoers can hide themselves. ¹³ 

Mazmur 90:8

90:8 You are aware of our sins; ¹⁴ 

you even know about our hidden sins. ¹⁵ 

Mazmur 139:3

139:3 You carefully observe me when I travel or when I lie down to rest; ¹⁶ 

you are aware of everything I do. ¹⁷ 

Amsal 5:21

5:21 For the ways of a person ¹⁸  are in front of the Lord’s eyes,

and the Lord ¹⁹  weighs ²⁰  all that person’s ²¹  paths.

Amsal 15:3

15:3 The eyes of the Lord ²²  are in every place,

keeping watch ²³  on those who are evil and those who are good.

Yesaya 29:15

29:15 Those who try to hide their plans from the Lord are as good as dead, ²⁴ 

who do their work in secret and boast, ²⁵ 

“Who sees us? Who knows what we’re doing?” ²⁶ 

Yehezkiel 8:12

8:12 He said to me, “Do you see, son of man, what the elders of the house of Israel are doing in the dark, each in the chamber of his idolatrous images? ²⁷  For they think, ‘The Lord does not see us! The Lord has abandoned the land!’”

Yehezkiel 9:9

9:9 He said to me, “The sin of the house of Israel and Judah is extremely great; the land is full of murder, and the city is full of corruption, ²⁸  for they say, ‘The Lord has abandoned the land, and the Lord does not see!’ ²⁹ 

Lukas 12:1-2

Fear God, Not People

12:1 Meanwhile, ³⁰  when many thousands of the crowd had gathered so that they were trampling on one another, Jesus ³¹  began to speak first to his disciples, “Be on your guard against ³²  the yeast of the Pharisees, ³³  which is hypocrisy. ³⁴  12:2 Nothing is hidden ³⁵  that will not be revealed, ³⁶  and nothing is secret that will not be made known.

Lukas 12:1

Fear God, Not People

12:1 Meanwhile, ³⁷  when many thousands of the crowd had gathered so that they were trampling on one another, Jesus ³⁸  began to speak first to his disciples, “Be on your guard against ³⁹  the yeast of the Pharisees, ⁴⁰  which is hypocrisy. ⁴¹ 

Kolose 4:5

4:5 Conduct yourselves ⁴²  with wisdom toward outsiders, making the most of the opportunities.

Ibrani 4:13

4:13 And no creature is hidden from God, ⁴³  but everything is naked and exposed to the eyes of him to whom we must render an account.

[23:24]  ¹ tn Heb “Oracle of the Lord.”

[23:24]  ² 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.

[23:24]  ³ tn Heb “Oracle of the Lord.”

[32:19]  ⁴ tn Heb “[you are] great in counsel and mighty in deed.”

[32:19]  ⁵ tn Heb “your eyes are open to the ways of the sons of men.”

[32:19]  ⁶ tn Heb “giving to each according to his way [= behavior/conduct] and according to the fruit of his deeds.”

[32:2]  ⁷ sn Jer 32:2-5 are parenthetical, giving the background for the actual report of what the Lord said in v. 7. The background is significant because it shows that Jeremiah was predicting the fall of the city and the kingdom and was being held prisoner for doing so. Despite this pessimistic outlook, the Lord wanted Jeremiah to demonstrate his assurance of the future restoration (which has been the topic of the two preceding chapters) by buying a field as a symbolic act that the Israelites would again one day regain possession of their houses, fields, and vineyards (vv. 15, 44). (For other symbolic acts with prophetic import see Jer 13, 19.)

[32:2]  ⁸ sn According to Jer 39:1 the siege began in Zedekiah’s ninth year (i.e., in 589/88 b.c.). It had been interrupted while the Babylonian army was occupied with fighting against an Egyptian force that had invaded Judah. During this period of relaxed siege Jeremiah had attempted to go to his home town in Anathoth to settle some property matters, had been accused of treason, and been thrown into a dungeon (37:11-15). After appealing to Zedekiah he had been moved from the dungeon to the courtyard of the guardhouse connected to the palace (37:21) where he remained confined until Jerusalem was captured in 587/86 b.c. (38:28).

[32:2]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[32:2]  ⁹ tn Heb “the courtyard of the guarding” or “place of guarding.” This expression occurs only in the book of Jeremiah (32:2, 8, 12; 33:1; 37:21; 38:6, 12, 28; 39:14, 15) and in Neh 3:25. It is not the same as an enclosed prison which is where Jeremiah was initially confined (37:15-16; literally a “house of imprisoning” [בֵּית הָאֵסוּר, bet ha’esur] or “house of confining” [בֵּית הַכֶּלֶא, bet hakkele’]). It is said to have been in the palace compound (32:2) near the citadel or upper palace (Neh 3:25). Though it was a place of confinement (32:2; 33:1; 39:15) Jeremiah was able to receive visitors, e.g., his cousin Hanamel (32:8) and the scribe Baruch (32:12), and conduct business there (32:12). According to 32:12 other Judeans were also housed there. A cistern of one of the royal princes, Malkijah, was located in this courtyard, so this is probably not a “prison compound” as NJPS interpret but a courtyard adjacent to a guardhouse or guard post (so G. L. Keown, P. J. Scalise, T. G. Smothers, Jeremiah 26-52 [WBC], 151, and compare Neh 12:39 where reference is made to a Gate of the Guard/Guardhouse) used here for housing political prisoners who did not deserve death or solitary confinement as some of the officials though Jeremiah did.

[16:9]  ¹⁰ tn Heb “For thus says Yahweh of armies the God of Israel.” The introductory formula which appears three times in vv. 1-9 (vv. 1, 3, 5) has been recast for smoother English style.

[16:9]  sn For the title “the Lord God of Israel who rules over all” see 7:3 and the study note on 2:19.

[16:9]  ¹¹ tn Heb “before your eyes and in your days.” The pronouns are plural including others than Jeremiah.

[34:21]  ¹² tn Heb “his”; the referent (a person) has been specified in the translation for clarity.

[34:22]  ¹³ tn The construction of this colon uses the Niphal infinitive construct from סָתַר (satar, “to be hidden; to hide”). The resumptive adverb makes this a relative clause in its usage: “where the evildoers can hide themselves.”

[90:8]  ¹⁴ tn Heb “you set our sins in front of you.”

[90:8]  ¹⁵ tn Heb “what we have hidden to the light of your face.” God’s face is compared to a light or lamp that exposes the darkness around it.

[139:3]  ¹⁶ 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]  ¹⁷ tn Heb “all my ways.”

[5:21]  ¹⁸ tn Heb “man.”

[5:21]  ¹⁹ tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.

[5:21]  ²⁰ 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 Lord, they become straight or right. It could be translated “weighs” since it is a denominative from the noun for “balance, scale”; the Lord weighs or examines the actions.

[5:21]  ²¹ 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]  ²² sn The proverb uses anthropomorphic language to describe God’s exacting and evaluating knowledge of all people.

[15:3]  ²³ tn The form צֹפוֹת (tsofot, “watching”) is a feminine plural participle agreeing with “eyes.” God’s watching eyes comfort good people but convict evil.

[29:15]  ²⁴ tn Heb “Woe [to] those who deeply hide counsel from the Lord.” This probably alludes to political alliances made without seeking the Lord’s guidance. See 30:1-2 and 31:1.

[29:15]  ²⁵ tn Heb “and their works are in darkness and they say.”

[29:15]  ²⁶ tn The rhetorical questions suggest the answer, “no one.” They are confident that their deeds are hidden from others, including God.

[8:12]  ²⁷ tn Heb “the room of his images.” The adjective “idolatrous” has been supplied in the translation for clarity.

[8:12]  sn This type of image is explicitly prohibited in the Mosaic law (Lev 26:1).

[9:9]  ²⁸ tn Or “lawlessness” (NAB); “perversity” (NRSV). The Hebrew word occurs only here in the OT, and its meaning is uncertain. The similar phrase in 7:23 has a common word for “violence.”

[9:9]  ²⁹ sn The saying is virtually identical to that of the elders in Ezek 8:12.

[12:1]  ³⁰ tn The phrase ἐν οἷς (en Jois) can be translated “meanwhile.”

[12:1]  ³¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:1]  ³² tn According to L&N 27.59, “to pay attention to, to keep on the lookout for, to be alert for, to be on your guard against.” This is another Lukan present imperative calling for constant vigilance.

[12:1]  ³³ sn See the note on Pharisees in 5:17.

[12:1]  ³⁴ sn The pursuit of popularity can lead to hypocrisy, if one is not careful.

[12:2]  ³⁵ tn Or “concealed.”

[12:2]  ³⁶ sn I.e., be revealed by God. The passive voice verbs here (“be revealed,” be made known”) see the revelation as coming from God. The text is both a warning about bad things being revealed and an encouragement that good things will be made known, though the stress with the images of darkness and what is hidden in vv. 2-3 is on the attempt to conceal.

[12:1]  ³⁷ tn The phrase ἐν οἷς (en Jois) can be translated “meanwhile.”

[12:1]  ³⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:1]  ³⁹ tn According to L&N 27.59, “to pay attention to, to keep on the lookout for, to be alert for, to be on your guard against.” This is another Lukan present imperative calling for constant vigilance.

[12:1]  ⁴⁰ sn See the note on Pharisees in 5:17.

[12:1]  ⁴¹ sn The pursuit of popularity can lead to hypocrisy, if one is not careful.

[4:5]  ⁴² tn Grk “walk.” The verb περιπατέω (peripatew) is a common NT idiom for one’s lifestyle, behavior, or manner of conduct (L&N 41.11).

[4:13]  ⁴³ tn Grk “him”; the referent (God) has been specified in the translation for clarity.