Kejadian 6:2

6:2 the sons of God ¹  saw that the daughters of humankind were beautiful. Thus they took wives for themselves from any they chose.

Kejadian 6:2

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

1 Samuel 11:2-4

11:2 But Nahash the Ammonite said to them, “The only way I will make a treaty with you is if you let me gouge out the right eye of every one of you and in so doing humiliate all Israel!”

11:3 The elders of Jabesh said to him, “Leave us alone for seven days so that we can send messengers throughout the territory of Israel. If there is no one who can deliver us, we will come out voluntarily to you.”

11:4 When the messengers went to Gibeah (where Saul lived) ³  and informed the people of these matters, all the people wept loudly. ⁴ 

Mazmur 119:37

119:37 Turn my eyes away from what is worthless! ⁵ 

Revive me with your word! ⁶ 

Amsal 4:25

4:25 Let your eyes look directly ⁷  in front of you

and let your gaze ⁸  look straight before you.

Amsal 23:31-33

23:31 Do not look on the wine when it is red,

when it sparkles ⁹  in the cup,

when it goes down smoothly. ¹⁰ 

23:32 Afterward ¹¹  it bites like a snake,

and stings like a viper.

23:33 Your eyes will see strange things, ¹² 

and your mind will speak perverse things.

Matius 5:28-29

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. 5:29 If your right eye causes you to sin, tear it out and throw it away! It is better to lose one of your members than to have your whole body thrown into hell. ¹³ 

Matius 5:1

The Beatitudes

5:1 When ¹⁴  he saw the crowds, he went up the mountain. ¹⁵  After he sat down his disciples came to him.

Yohanes 2:16

2:16 To those who sold the doves he said, “Take these things away from here! Do not make ¹⁶  my Father’s house a marketplace!” ¹⁷ 

[6:2]  ¹ 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.

[6:2]  ² 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.

[11:4]  ³ tn Heb “to Gibeah of Saul.”

[11:4]  ⁴ tn Heb “lifted their voice and wept.”

[119:37]  ⁵ tn Heb “Make my eyes pass by from looking at what is worthless.”

[119:37]  ⁶ tn Heb “by your word.”

[4:25]  ⁷ tn The jussives in this verse are both Hiphil, the first from the verb “to gaze; to look intently [or, carefully],” (נָבַט, navat) and the second from the verb “to be smooth, straight” (יָשָׁר, yashar).

[4:25]  ⁸ tn Heb “your eyelids.” The term “eyelids” is often a poetic synonym for “eye” (it is a metonymy of adjunct, something connected with the eye put for the eye that sees); it may intensify the idea as one might squint to gain a clearer look.

[23:31]  ⁹ tn Heb “its eye gives.” With CEV’s “bubbling up in the glass” one might think champagne was in view.

[23:31]  ¹⁰ tn The expression is difficult, and is suspected of having been added from Song 7:10, although the parallel is not exact. The verb is the Hitpael imperfect of הָלַךְ (halakh); and the prepositional phrase uses the word “upright; equity; pleasing,” from יָשָׁר (yashar). KJV has “when it moveth itself aright”; much more helpful is ASV: “when it goeth down smoothly.” Most recent English versions are similar to ASV. The phrase obviously refers to the pleasing nature of wine.

[23:32]  ¹¹ tn Heb “its end”; NASB “At the last”; TEV (interpretively) “The next morning.”

[23:33]  ¹² tn The feminine plural of זָר (zar, “strange things”) refers to the trouble one has in seeing and speaking when drunk.

[5:29]  ¹³ sn On this word here and in the following verse, see the note on the word hell in 5:22.

[5:1]  ¹⁴ tn Here δέ (de) has not been translated.

[5:1]  ¹⁵ tn Or “up a mountain” (εἰς τὸ ὄρος, eis to oro").

[5:1]  sn The expression up the mountain here may be idiomatic or generic, much like the English “he went to the hospital” (cf. 15:29), or even intentionally reminiscent of Exod 24:12 (LXX), since the genre of the Sermon on the Mount seems to be that of a new Moses giving a new law.

[2:16]  ¹⁶ tn Or (perhaps) “Stop making.”

[2:16]  ¹⁷ tn Or “a house of merchants” (an allusion to Zech 14:21).

[2:16]  sn A marketplace. Zech 14:20-21, in context, is clearly a picture of the messianic kingdom. The Hebrew word translated “Canaanite” may also be translated “merchant” or “trader.” Read in this light, Zech 14:21 states that there will be no merchant in the house of the Lord in that day (the day of the Lord, at the establishment of the messianic kingdom). And what would Jesus’ words (and actions) in cleansing the temple have suggested to the observers? That Jesus was fulfilling messianic expectations would have been obvious – especially to the disciples, who had just seen the miracle at Cana with all its messianic implications.