Genesis 16:6

Hebrew Bible

4 He slept with Hagar, and she became pregnant. Once Hagar realized she was pregnant, she despised Sarai. 5 Then Sarai said to Abram, “You have brought this wrong on me! I gave my servant into your embrace, but when she realized that she was pregnant, she despised me. May the Lord judge between you and me!” 6 Abram said to Sarai, “Since your servant is under your authority, do to her what is right in your eyes22.” Then Sarai treated Hagar harshly, so she ran away from Sarai. 7 The angel of the Lord found Hagar near a spring of water in the wilderness—the spring that is along the road to Shur. 8 He said, “Hagar, servant of Sarai, where have you come from, and where are you going?” She replied, “I’m running away from my mistress, Sarai.”

2 Samuel 19:27

Hebrew Bible

25 When he came from Jerusalem to meet the king, the king asked him, “Why didn’t you go with me, Mephibosheth?” 26 He replied, “My lord the king, my servant deceived me! I said, ‘Let me get my donkey saddled so that I can ride on it and go with the king,’ for I am lame. 27 But my servant has slandered me to my lord the king. But my lord the king is like an angel of God. Do whatever is right in your eyes. 28 After all, there was no one in the entire house of my grandfather who did not deserve death from my lord the king. But instead you allowed me to eat at your own table! What further claim do I have to ask the king for anything?” 29 Then the king replied to him, “Why should you continue speaking like this? You and Ziba will inherit the field together.”

 Notes and References

"... Various figures of speech confirm the evaluative nature of the term: Something is good (more ingressively yatab) in the judgment (bene “in the eyes”) of those who expect benefit, assistance from it. The subject is usually impersonal, a thing (exceptions: Numbers 36:6; 1 Samuel 29:6, 9, not “dear” but “helpful/salvific like an angel”; Esther 2:4, 9; 8:5; Nehemiah 2:5). The genitive dependent on bene is a person able to assess suitability for a goal and to decide (an action that can be thoroughly indifferent ethically; compare Genesis 19:8; Judges 19:24; 1 Samuel 11:10; Jeremiah 26:14; Malachi 2:17). This person can be a ruler (Genesis 41:37; 45:16; 1 Samuel 14:36, 40; 24:5; 29:6, 9; 2 Samuel 19:19, 28, 38; 2 Kings 10:5; Esther 1:21; 2:4, 9), a patriarch or an individual (Genesis 16:6; 20:15; Leviticus 10:20; Deuteronomy 1:23; Joshua 9:25; 1 Samuel 1:23; 2 Samuel 19:39; 24:22 = 1 Chronicles 21:23; 1 Kings 21:2; Jeremiah 40:4; Esther 3:11), or a people or a group (Genesis 34:18; Numbers 36:6; Joshua 22:30, 33; 1 Samuel 18:5; 2 Samuel 3:19, 36; 18:4; Esther 8:8; Zechariah 11:12). In later texts, 'al can replace bene (Esther 3:9; 5:4, 8; 7:3; 9:13; Nehemiah 2:5, 7; 1 Chronicles 13:2; to be distinguished from this usage are Esther 7:9; 1 Samuel 20:13), as can lephanim (Ecclesiastes 2:26; 7:26; Esther 5:14; Nehemiah 2:5f.). If “God” is dependent upon bene as a genitive, the reference is to that which corresponds to his will (Numbers 24:1; Judges 10:15; 1 Samuel 3:18; 2 Samuel 10:12; compare 1 Chronicles 19:13; 2 Samuel 15:26; 1 Kings 3:10; 2 Kings 20:3 = Isaiah 38:3), to his cultic (Leviticus 10:19; 2 Chronicles 31:20 with lephanim) or ethical (Deuteronomy 6:18; 12:28; 2 Chronicles 14:1) norm. God can gain no assistance from human action (compare Psalm 50:12) ..."

Jenni, Ernst, and Claus Westermann Theological Lexicon of the Old Testament (pp. 644-645) Hendrickson Publishers, 1997

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