Genesis 16:13

16:13 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 

Genesis 16:2

16:2 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.

Genesis 16:9

16:9 Then the Lord’s angel said to her, “Return to your mistress and submit ⁷  to her authority.

Psalms 11:4

11:4 The Lord is in his holy temple; ⁸ 

the Lord’s throne is in heaven. ⁹ 

His eyes ¹⁰  watch; ¹¹ 

his eyes ¹²  examine ¹³  all people. ¹⁴ 

Psalms 14:2

14:2 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 

Psalms 139:1-4

Psalm 139 ¹⁹ 

For 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 

Proverbs 5:21

5:21 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.

Proverbs 15:3

15:3 The eyes of the Lord ²⁹  are in every place,

keeping watch ³⁰  on those who are evil and those who are good.

Jeremiah 23:24

23:24 “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.”

[16:2]  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]  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.”

[16:9]  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 Lord’s heavenly temple is in view here (see Mic 1:2-4).

[11:4]  ⁹ sn The Lord’s throne is in heaven. The psalmist is confident that the Lord reigns as sovereign king, “keeps an eye on” all people, and responds in a just manner to the godly and wicked.

[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 Lord’s characteristic activity.

[11:4]  ¹² tn Heb “eyelids.”

[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 Lord looking down from heaven draws attention to his sovereignty over the world.

[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]  ²³ tn Or “for.”

[139:4]  ²⁴ tn Heb “look, O Lord, you know all of it.”

[5:21]  ²⁵ tn Heb “man.”

[5:21]  ²⁶ tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.

[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 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]  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 Lord.”

[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.

[23:24]  ³³ tn Heb “Oracle of the Lord.”