2 Samuel 11:2

11:2 One evening David got up from his bed and walked around on the roof of his palace. ¹  From the roof he saw a woman bathing. Now this woman was very attractive. ² 

Kejadian 6:2

6:2 the sons of God ³  saw that the daughters of humankind were beautiful. Thus they took wives for themselves from any they chose.

Kejadian 39:6-7

39:6 So Potiphar ⁴  left ⁵  everything he had in Joseph’s care; ⁶  he gave no thought ⁷  to anything except the food he ate. ⁸ 

Now Joseph was well built and good-looking. ⁹  39:7 Soon after these things, his master’s wife took notice of ¹⁰  Joseph and said, “Have sex with me.” ¹¹ 

Amsal 6:25

6:25 Do not lust ¹²  in your heart for her beauty,

and do not let her captivate you with her alluring eyes; ¹³ 

Amsal 31:30

31:30 Charm is deceitful ¹⁴  and beauty is fleeting, ¹⁵ 

but a woman who fears the Lord ¹⁶  will be praised.

[11:2]  ¹ tn Heb “on the roof of the house of the king.” So also in vv. 8, 9.

[11:2]  ² tn The disjunctive clause highlights this observation and builds the tension of the story.

[6:2]  ³ 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.

[39:6]  ⁴ tn Heb “he”; the referent (Potiphar) has been specified in the translation for clarity.

[39:6]  ⁵ sn The Hebrew verb translated left indicates he relinquished the care of it to Joseph. This is stronger than what was said earlier. Apparently Potiphar had come to trust Joseph so much that he knew it was in better care with Joseph than with anyone else.

[39:6]  ⁶ tn Heb “hand.” This is a metonymy for being under the control or care of Joseph.

[39:6]  ⁷ tn Heb “did not know.”

[39:6]  ⁸ sn The expression except the food he ate probably refers to Potiphar’s private affairs and should not be limited literally to what he ate.

[39:6]  ⁹ tn Heb “handsome of form and handsome of appearance.” The same Hebrew expressions were used in Gen 29:17 for Rachel.

[39:7]  ¹⁰ tn Heb “she lifted up her eyes toward,” an expression that emphasizes her deliberate and careful scrutiny of him.

[39:7]  ¹¹ tn Heb “lie with me.” Here the expression “lie with” is a euphemism for sexual intercourse.

[39:7]  sn The story of Joseph and Potiphar’s wife has long been connected with the wisdom warnings about the strange woman who tries to seduce the young man with her boldness and directness (see Prov 5-7, especially 7:6-27). This is part of the literary background of the story of Joseph that gives it a wisdom flavor. See G. von Rad, God at Work in Israel, 19-35; and G. W. Coats, “The Joseph Story and Ancient Wisdom: A Reappraisal,” CBQ 35 (1973): 285-97.

[6:25]  ¹² 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]  sn Lusting after someone in the heart, according to Jesus, is a sin of the same kind as the act, not just the first step toward it (Matt 5:28). Playing with temptation in the heart – the seat of the will and the emotions – is only the heart reaching out after the sin.

[6:25]  ¹³ 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.

[31:30]  ¹⁴ tn The first word of the twenty-first line begins with שׁ (shin), the twenty-first letter of the Hebrew alphabet. The graphic distinction between שׁ (shin) and שׂ (sin) had not been made at the time the book of Proverbs was written; that graphic distinction was introduced by the Masoretes, ca. a.d. 1000.

[31:30]  ¹⁵ sn The verse shows that “charm” and “beauty” do not endure as do those qualities that the fear of the Lord produces. Charm is deceitful: One may be disappointed in the character of the one with beauty. Beauty is vain (fleeting as a vapor): Physical appearance will not last. The writer is not saying these are worthless; he is saying there is something infinitely more valuable.

[31:30]  ¹⁶ sn This chapter describes the wise woman as fearing the Lord. It is the fear of the Lord that is the beginning of wisdom – that was the motto of the book (1:7). Psalm 111:10 also repeats that the fear of the Lord is the beginning of wisdom.