Ezekiel 16:29

16:29 Then you multiplied your promiscuity to the land of merchants, Babylonia, ¹  but you were not satisfied there either.

Genesis 3:6

3:6 When ²  the woman saw that the tree produced fruit that was good for food, ³  was attractive ⁴  to the eye, and was desirable for making one wise, ⁵  she took some of its fruit and ate it. ⁶  She also gave some of it to her husband who was with her, and he ate it. ⁷ 

Genesis 6:2

6:2 the sons of God ⁸  saw that the daughters of humankind were beautiful. Thus they took wives for themselves from any they chose.

Genesis 39:7

39:7 Soon after these things, his master’s wife took notice of ⁹  Joseph and said, “Have sex with me.” ¹⁰ 

Genesis 39:2

39:2 The Lord was with Joseph. He was successful ¹¹  and lived ¹²  in the household of his Egyptian master.

Genesis 11:2

11:2 When the people ¹³  moved eastward, ¹⁴  they found a plain in Shinar ¹⁵  and settled there.

Genesis 11:2

11:2 When the people ¹⁶  moved eastward, ¹⁷  they found a plain in Shinar ¹⁸  and settled there.

Genesis 24:1

The Wife for Isaac

24:1 Now Abraham was old, well advanced in years, ¹⁹  and the Lord had blessed him ²⁰  in everything.

Job 31:1

Job Vindicates Himself

31:1 “I made a covenant with ²¹  my eyes;

how then could I entertain thoughts against a virgin? ²² 

Psalms 119:37

119:37 Turn my eyes away from what is worthless! ²³ 

Revive me with your word! ²⁴ 

Proverbs 6:25

6:25 Do not lust ²⁵  in your heart for her beauty,

and do not let her captivate you with her alluring eyes; ²⁶ 

Proverbs 23:33

23:33 Your eyes will see strange things, ²⁷ 

and your mind will speak perverse things.

Matthew 5:28

5:28 But I say to you that whoever looks at a woman to desire her has already committed adultery with her in his heart.

[16:29]  ¹ tn Heb “Chaldea.” The name of the tribal group ruling Babylon (“Chaldeans”) and the territory from which they originated (“Chaldea”) is used as metonymy for the whole empire of Babylon.

[3:6]  ² tn Heb “And the woman saw.” The clause can be rendered as a temporal clause subordinate to the following verb in the sequence.

[3:6]  ³ tn Heb “that the tree was good for food.” The words “produced fruit that was” are not in the Hebrew text, but are implied.

[3:6]  ⁴ tn The Hebrew word תַּאֲוָה (ta’avah, translated “attractive” here) actually means “desirable.” This term and the later term נֶחְמָד (nekhmad, “desirable”) are synonyms.

[3:6]  ⁵ tn Heb “that good was the tree for food, and that desirable it was to the eyes, and desirable was the tree to make one wise.” On the connection between moral wisdom and the “knowledge of good and evil,” see the note on the word “evil” in 2:9.

[3:6]  ⁶ tn The pronoun “it” is not in the Hebrew text, but is supplied (here and also after “ate” at the end of this verse) for stylistic reasons.

[3:6]  ⁷ sn This pericope (3:1-7) is a fine example of Hebrew narrative structure. After an introductory disjunctive clause that introduces a new character and sets the stage (3:1), the narrative tension develops through dialogue, culminating in the action of the story. Once the dialogue is over, the action is told in a rapid sequence of verbs – she took, she ate, she gave, and he ate.

[6:2]  ⁸ sn The Hebrew phrase translated “sons of God” (בְנֵי־הָאֱלֹהִים, bÿne-ha’elohim) occurs only here (Gen 6:2, 4) and in Job 1:6; 2:1; 38:7. There are three major interpretations of the phrase here. (1) In the Book of Job the phrase clearly refers to angelic beings. In Gen 6 the “sons of God” are distinct from “humankind,” suggesting they were not human. This is consistent with the use of the phrase in Job. Since the passage speaks of these beings cohabiting with women, they must have taken physical form or possessed the bodies of men. An early Jewish tradition preserved in 1 En. 6-7 elaborates on this angelic revolt and even names the ringleaders. (2) Not all scholars accept the angelic interpretation of the “sons of God,” however. Some argue that the “sons of God” were members of Seth’s line, traced back to God through Adam in Gen 5, while the “daughters of humankind” were descendants of Cain. But, as noted above, the text distinguishes the “sons of God” from humankind (which would include the Sethites as well as the Cainites) and suggests that the “daughters of humankind” are human women in general, not just Cainites. (3) Others identify the “sons of God” as powerful tyrants, perhaps demon-possessed, who viewed themselves as divine and, following the example of Lamech (see Gen 4:19), practiced polygamy. But usage of the phrase “sons of God” in Job militates against this view. For literature on the subject see G. J. Wenham, Genesis (WBC), 1:135.

[39:7]  ⁹ tn Heb “she lifted up her eyes toward,” an expression that emphasizes her deliberate and careful scrutiny of him.

[39:7]  ¹⁰ tn Heb “lie with me.” Here the expression “lie with” is a euphemism for sexual intercourse.

[39:2]  ¹¹ tn Heb “and he was a prosperous man.” This does not mean that Joseph became wealthy, but that he was successful in what he was doing, or making progress in his situation (see 24:21).

[39:2]  ¹² tn Heb “and he was.”

[11:2]  ¹³ tn Heb “they”; the referent (the people) has been specified in the translation for clarity.

[11:2]  ¹⁴ tn Or perhaps “from the east” (NRSV) or “in the east.”

[11:2]  ¹⁵ tn Heb “in the land of Shinar.”

[11:2]  ¹⁶ tn Heb “they”; the referent (the people) has been specified in the translation for clarity.

[11:2]  ¹⁷ tn Or perhaps “from the east” (NRSV) or “in the east.”

[11:2]  ¹⁸ tn Heb “in the land of Shinar.”

[24:1]  ¹⁹ tn Heb “days.”

[24:1]  ²⁰ tn Heb “Abraham.” The proper name has been replaced in the translation by the pronoun (“he”) for stylistic reasons.

[31:1]  ²¹ tn The idea of cutting a covenant for something may suggest a covenant that is imposed, except that this construction elsewhere argues against it (see 2 Chr 29:10).

[31:1]  ²² tn This half-verse is the effect of the covenant. The interrogative מָה (mah) may have the force of the negative, and so be translated “not to pay attention.”

[119:37]  ²³ tn Heb “Make my eyes pass by from looking at what is worthless.”

[119:37]  ²⁴ tn Heb “by your word.”

[6:25]  ²⁵ tn The negated jussive gives the young person an immediate warning. The verb חָמַד (khamad) means “to desire,” and here in the sense of lust. The word is used in the Decalogue of Deut 5:21 for the warning against coveting.

[6:25]  ²⁶ tn Heb “her eyelids” (so KJV, NASB); NRSV “eyelashes”; TEV “flirting eyes”). This term is a synecdoche of part (eyelids) for the whole (eyes) or a metonymy of association for painted eyes and the luring glances that are the symptoms of seduction (e.g., 2 Kgs 9:30). The term “alluring” is not in the Hebrew text, but is supplied in the translation for the sake of clarification.

[23:33]  ²⁷ tn The feminine plural of זָר (zar, “strange things”) refers to the trouble one has in seeing and speaking when drunk.