Amsal 13:19

13:19 A desire fulfilled is sweet to the soul,

but fools abhor ¹  turning away from evil.

Kejadian 21:6-7

21:6 Sarah said, “God has made me laugh. ²  Everyone who hears about this ³  will laugh ⁴  with me.” 21:7 She went on to say, ⁵  “Who would ⁶  have said to Abraham that Sarah would nurse children? Yet I have given birth to a son for him in his old age!”

Kejadian 46:30

46:30 Israel said to Joseph, “Now let me die since I have seen your face and know that you are still alive.” ⁷ 

Kejadian 46:1

The Family of Jacob goes to Egypt

46:1 So Israel began his journey, taking with him all that he had. ⁸  When he came to Beer Sheba ⁹  he offered sacrifices to the God of his father Isaac.

1 Samuel 1:26-28

1:26 She said, “Just as surely as you are alive, my lord, I am the woman who previously stood here with you in order to pray to the Lord. 1:27 I prayed for this boy, and the Lord has given me the request that I asked of him. 1:28 Now I dedicate him to the Lord. From this time on he is dedicated to the Lord.” Then they ¹⁰  worshiped the Lord there.

Mazmur 17:15

17:15 As for me, because I am innocent I will see your face; ¹¹ 

when I awake you will reveal yourself to me. ¹² 

Mazmur 40:2-3

40:2 He lifted me out of the watery pit, ¹³ 

out of the slimy mud. ¹⁴ 

He placed my feet on a rock

and gave me secure footing. ¹⁵ 

40:3 He gave me reason to sing a new song, ¹⁶ 

praising our God. ¹⁷ 

May many see what God has done,

so that they might swear allegiance to him and trust in the Lord! ¹⁸ 

Lukas 2:29-30

2:29 “Now, according to your word, ¹⁹  Sovereign Lord, ²⁰  permit ²¹  your servant ²²  to depart ²³  in peace.

2:30 For my eyes have seen your salvation ²⁴ 

Yohanes 16:22

16:22 So also you have sorrow ²⁵  now, but I will see you again, and your hearts will rejoice, and no one will take your joy away from you. ²⁶ 

[13:19]  ¹ tn Heb “an abomination of fools.” The noun כְּסִילִים (kÿsilim, “fools”) functions as a subjective genitive: “fools hate to turn away from evil” (cf. NAB, TEV, CEV). T. T. Perowne says: “In spite of the sweetness of good desires accomplished, fools will not forsake evil to attain it” (Proverbs, 103). Cf. Prov 13:12; 29:27.

[21:6]  ² tn Heb “Laughter God has made for me.”

[21:6]  ³ tn The words “about this” are supplied in the translation for clarification.

[21:6]  ⁴ sn Sarah’s words play on the name “Isaac” in a final triumphant manner. God prepared “laughter” (צְחֹק, ysÿkhoq ) for her, and everyone who hears about this “will laugh” (יִצְחַק, yitskhaq ) with her. The laughter now signals great joy and fulfillment, not unbelief (cf. Gen 18:12-15).

[21:7]  ⁵ tn Heb “said.”

[21:7]  ⁶ tn The perfect form of the verb is used here to describe a hypothetical situation.

[46:30]  ⁷ tn Heb “after my seeing your face that you are still alive.”

[46:1]  ⁸ tn Heb “and Israel journeyed, and all that was his.”

[46:1]  ⁹ sn Beer Sheba. See Gen 21:31; 28:10.

[1:28]  ¹⁰ tn Heb “he,” apparently referring to Samuel (but cf. CEV “Elkanah”). A few medieval manuscripts and some ancient versions take the verb as plural (cf. TEV, NLT).

[17:15]  ¹¹ tn Heb “I, in innocence, I will see your face.” To “see” God’s “face” means to have access to his presence and to experience his favor (see Ps 11:7; see also Job 33:26 [where רָאָה (ra’ah), not חָזַה (khazah), is used]). Here, however, the psalmist may be anticipating a mystical experience. See the following note on the word “me.”

[17:15]  ¹² tn Heb “I will be satisfied, when I awake, [with] your form.” The noun תְּמוּנָה (tÿmunah) normally carries the nuance “likeness” or “form.” In Job 4:16 it refers to a ghostlike spiritual entity (see v. 15) that revealed itself to Eliphaz during the night. The psalmist may anticipate a mystical encounter with God in which he expects to see a manifestation of God’s presence (i.e., a theophany), perhaps in conjunction with an oracle of deliverance. During the quiet darkness of the night, God examines the psalmist’s inner motives and finds them to be pure (see v. 3). The psalmist is confident that when he awakens, perhaps sometime during the night or in the morning, he will be visited by God and assured of vindication.

[17:15]  sn When I awake you will reveal yourself to me. Some see in this verse an allusion to resurrection. According to this view, when the psalmist awakens from the sleep of death, he will see God. It is unlikely that the psalmist had such a highly developed personal eschatology. As noted above, it is more likely that he is anticipating a divine visitation and mystical encounter as a prelude to his deliverance from his enemies.

[40:2]  ¹³ tn Heb “cistern of roaring.” The Hebrew noun בּוֹר (bor, “cistern, pit”) is used metaphorically here of Sheol, the place of death, which is sometimes depicted as a raging sea (see Ps 18:4, 15-16). The noun שָׁאוֹן (sha’on, “roaring”) refers elsewhere to the crashing sound of the sea’s waves (see Ps 65:7).

[40:2]  ¹⁴ tn Heb “from the mud of mud.” The Hebrew phrase translated “slimy mud” employs an appositional genitive. Two synonyms are joined in a construct relationship to emphasize the single idea. For a detailed discussion of the grammatical point with numerous examples, see Y. Avishur, “Pairs of Synonymous Words in the Construct State (and in Appositional Hendiadys) in Biblical Hebrew,” Semitics 2 (1971): 17-81.

[40:2]  ¹⁵ tn Heb “he established my footsteps.”

[40:3]  ¹⁶ sn A new song was appropriate because the Lord had intervened in the psalmist’s experience in a fresh and exciting way.

[40:3]  ¹⁷ tn Heb “and he placed in my mouth a new song, praise to our God.”

[40:3]  ¹⁸ tn Heb “may many see and fear and trust in the Lord.” The translation assumes that the initial prefixed verbal form is a jussive (“may many see”), rather than an imperfect (“many will see”). The following prefixed verbal forms with vav (ו) conjunctive are taken as indicating purpose or result (“so that they might swear allegiance…and trust”) after the introductory jussive.

[2:29]  ¹⁹ sn The phrase according to your word again emphasizes that God will perform his promise.

[2:29]  ²⁰ tn The Greek word translated here by “Sovereign Lord” is δεσπότης (despoth").

[2:29]  ²¹ sn This short prophetic declaration is sometimes called the Nunc dimittis, which comes from the opening phrase of the saying in Latin, “now dismiss,” a fairly literal translation of the Greek verb ἀπολύεις (apolueis, “now release”) in this verse.

[2:29]  ²² tn Here the Greek word δοῦλος (doulos, “slave”) has been translated “servant” since it acts almost as an honorific term for one specially chosen and appointed to carry out the Lord’s tasks.

[2:29]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[2:29]  ²³ tn Grk “now release your servant.”

[2:30]  ²⁴ sn To see Jesus, the Messiah, is to see God’s salvation.

[16:22]  ²⁵ tn Or “distress.”

[16:22]  ²⁶ sn An allusion to Isa 66:14 LXX, which reads: “Then you will see, and your heart will be glad, and your bones will flourish like the new grass; and the hand of the Lord will be made known to his servants, but he will be indignant toward his enemies.” The change from “you will see [me]” to I will see you places more emphasis on Jesus as the one who reinitiates the relationship with the disciples after his resurrection, but v. 16 (you will see me) is more like Isa 66:14. Further support for seeing this allusion as intentional is found in Isa 66:7, which uses the same imagery of the woman giving birth found in John 16:21. In the context of Isa 66 the passages refer to the institution of the messianic kingdom, and in fact the last clause of 66:14 along with the following verses (15-17) have yet to be fulfilled. This is part of the tension of present and future eschatological fulfillment that runs throughout the NT, by virtue of the fact that there are two advents. Some prophecies are fulfilled or partially fulfilled at the first advent, while other prophecies or parts of prophecies await fulfillment at the second.