Mazmur 56:8

56:8 You keep track of my misery. ¹ 

Put my tears in your leather container! ² 

Are they not recorded in your scroll? ³ 

Kejadian 16:13

16:13 So Hagar named the Lord who spoke to her, “You are the God who sees me,” ⁴  for she said, “Here I have seen one who sees me!” ⁵ 

Kejadian 16:2

16:2 So Sarai said to Abram, “Since ⁶  the Lord has prevented me from having children, have sexual relations with ⁷  my servant. Perhaps I can have a family by her.” ⁸  Abram did what ⁹  Sarai told him.

Kisah Para Rasul 6:12

6:12 They incited the people, the ¹⁰  elders, and the experts in the law; ¹¹  then they approached Stephen, ¹²  seized him, and brought him before the council. ¹³ 

Kisah Para Rasul 19:27

19:27 There is danger not only that this business of ours will come into disrepute, ¹⁴  but also that the temple of the great goddess Artemis ¹⁵  will be regarded as nothing, ¹⁶  and she whom all the province of Asia ¹⁷  and the world worship will suffer the loss of her greatness.” ¹⁸ 

Amsal 15:3

15:3 The eyes of the Lord ¹⁹  are in every place,

keeping watch ²⁰  on those who are evil and those who are good.

Yesaya 37:28

37:28 I know where you live

and everything you do

and how you rage against me. ²¹ 

Zakharia 4:10

4:10 For who dares make light of small beginnings? These seven eyes ²²  will joyfully look on the tin tablet ²³  in Zerubbabel’s hand. (These are the eyes of the Lord, which constantly range across the whole earth.)

[56:8]  ¹ tn Heb “my wandering you count, you.” The Hebrew term נֹד (nod, “wandering,” derived from the verbal root נוֹד, nod, “to wander”; cf. NASB) here refers to the psalmist’s “changeable circumstances of life” and may be translated “misery.” The verb סָפַר (safar, “count”) probably carries the nuance “assess” here. Cf. NIV “my lament”; NRSV “my tossings.”

[56:8]  ² tn Traditionally “your bottle.” Elsewhere the Hebrew word נֹאד (no’d, “leather container”) refers to a container made from animal skin which is used to hold wine or milk (see Josh 9:4, 13; Judg 4:19; 1 Sam 16:20). If such a container is metaphorically in view here, then the psalmist seems to be asking God to store up his tears as a reminder of his suffering.

[56:8]  ³ tn The word “recorded” is supplied in the translation for clarification. The rhetorical question assumes a positive response (see the first line of the verse).

[16:13]  ⁴ 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]  ⁵ tn Heb “after one who sees me.”

[16:13]  sn For a discussion of Hagar’s exclamation, see T. Booij, “Hagar’s Words in Genesis 16:13b,” VT 30 (1980): 1-7.

[16:2]  ⁶ tn Heb “look.” The particle הִנֵּה (hinneh) introduces the foundational clause for the imperative to follow.

[16:2]  ⁷ tn Heb “enter to.” The expression is a euphemism for sexual relations (also in v. 4).

[16:2]  sn The Hebrew expression translated have sexual relations with does not convey the intimacy of other expressions, such as “so and so knew his wife.” Sarai simply sees this as the social custom of having a child through a surrogate. For further discussion see C. F. Fensham, “The Son of a Handmaid in Northwest Semitic,” VT 19 (1969): 312-21.

[16:2]  ⁸ tn Heb “perhaps I will be built from her.” Sarai hopes to have a family established through this surrogate mother.

[16:2]  ⁹ tn Heb “listened to the voice of,” which is an idiom meaning “obeyed.”

[16:2]  sn Abram did what Sarai told him. This expression was first used in Gen 3:17 of Adam’s obeying his wife. In both cases the text highlights weak faith and how it jeopardized the plan of God.

[6:12]  ¹⁰ tn Grk “and the,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[6:12]  ¹¹ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 4:5.

[6:12]  ¹² tn Grk “approaching, they seized him”; the referent (Stephen) has been specified in the translation for clarity.

[6:12]  ¹³ tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews). Stephen suffers just as Peter and John did.

[19:27]  ¹⁴ tn Or “come under public criticism.” BDAG 101 s.v. ἀπελεγμός has “come into disrepute Ac 19:27.”

[19:27]  ¹⁵ sn Artemis was the name of a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.

[19:27]  ¹⁶ tn BDAG 597 s.v. λογίζομαι 1.b has “εἰς οὐθὲν λογισθῆναι be looked upon as nothing…Ac 19:27.”

[19:27]  ¹⁷ tn Grk “Asia”; see the note on this word in v. 22.

[19:27]  ¹⁸ tn Or “her magnificence.” BDAG 488 s.v. καθαιρέω 2.b has “καθαιρεῖσθαι τῆς μεγαλειότητος αὐτῆς suffer the loss of her magnificence Ac 19:27”; L&N 13.38 has “‘and to have her greatness done away with’ Ac 19:27.”

[19:27]  sn Suffer the loss of her greatness. It is important to appreciate that money alone was not the issue, even for the pagan Ephesians. The issue was ultimately the dishonor of their goddess to whom they were devoted in worship. The battle was a “cosmic” one between deities.

[15:3]  ¹⁹ sn The proverb uses anthropomorphic language to describe God’s exacting and evaluating knowledge of all people.

[15:3]  ²⁰ tn The form צֹפוֹת (tsofot, “watching”) is a feminine plural participle agreeing with “eyes.” God’s watching eyes comfort good people but convict evil.

[37:28]  ²¹ tc Heb “your going out and your coming in and how you have raged against me.” Several scholars have suggested that this line is probably dittographic (note the beginning of the next line). However, most English translations include the statement in question at the end of v. 28 and the beginning of v. 29. Interestingly, the LXX does not have this clause at the end of v. 28 and the Qumran scroll 1QIsa^a does not have it at the beginning of v. 29. In light of this ambiguous manuscript evidence, it appears best to retain the clause in both verses.

[4:10]  ²² tn Heb “these seven.” Eyes are clearly intended in the ellipsis as v. 10b shows. As in 3:9 the idea is God’s omniscience. He who knows the end from the beginning rejoices at the completion of his purposes.

[4:10]  ²³ tn This term is traditionally translated “plumb line” (so NASB, NIV, NLT; cf. KJV, NRSV “plummet”), but it is more likely that the Hebrew בְּדִיל (bÿdil) is to be derived not from בָּדַל (badal), “to divide,” but from a root meaning “tin.” This finds support in the ancient Near Eastern custom of placing inscriptions on tin plates in dedicatory foundation deposits.