3854.“耶和华见”表主的预见和提供。这从“见”的含义清楚可知，当论及主时，“见”是指预见和提供，如下面关于流便那一节所论述的，他因“看见”而得名。“耶和华”就是主（参看1343，1736，1793，2156，2329，2921，3023，3035节）。
至于预见和提供，一般来说，预见更多地涉及人，而提供更多地涉及主。主自永恒就预见人类未来是什么样，人类的每个成员又是什么样，并且邪恶不断增长，直到最后人凭自己只会一头扎入地狱。正因如此，主不仅提供了使人能转离地狱、被引向天堂的方法，还通过祂的提供不断转移并引领他。主也预见，任何良善若不扎根于人的自由，就不可能扎根于人，因为凡不扎根于自由的，一有邪恶和试探的迹象，就会被驱散。主预见了这一点，还预见了这一事实：人凭自己或出于他自己的自由会倾向于最深的地狱。因此，主规定，人若不肯在自由中被引向天堂，仍能被折向中间的地狱；不过，他若肯在自由中被引向良善，就能被引向天堂。这一切表明何为预见，何为提供，以及为所预见的事而作出适当规定。
由此可见，若有人以为主没有预见并看到属于人的最小个体事物，或在这些最小个体事物中预见并引领，那他错得就太离谱了。然事实上，主的预见和提供就存在于涉及人的最小个体事物的最细微的细节中，并且这些细节如此微小，以致其百万分之一都不可能以任何思维方式来理解。因为人生命的每一个最微小的瞬间都涉及一系列延到永恒的后果。实际上，每一时刻相对于接下来的时刻而言，就像一个新的开始，因而生命的每一个时刻，无论其认知的生命还是其意愿的生命，都是一个新的开始。由于主自永恒就预见人未来是什么样，永恒又是什么样，故显而易见，祂的提供存在于最小个体事物中，并且如前所述，还管理和转移他，以便他能成为那个样子；这一切通过不断重塑他的自由而实现。不过，蒙主的神圣怜悯，这个主题容后再述。
Potts(1905-1910) 3854
3854. And Jehovah saw. That this signifies the Lord's foresight and providence, is evident from the signification of "seeing," when predicated of the Lord, as being foresight and providence, which will be treated of in the following verse, concerning Reuben, whose name was given from "seeing." (That "Jehovah" is the Lord, may be seen, n. 1343, 1736, 1793, 2156, 2329, 2921, 3023, 3035.) [2] As regards foresight and providence in general, it is foresight relatively to man, and providence relatively to the Lord. The Lord foresaw from eternity what the human race would be, and what would be the quality of each member of it, and that evil would continually increase, until at last man of himself would rush headlong into hell. On this account the Lord has not only provided means by which man may be turned from hell and led to heaven, but also from providence He continually turns and leads him. The Lord also foresaw that it would be impossible for any good to be rooted in man except in his freedom, for whatever is not rooted in freedom is dissipated on the first approach of evil and temptation. This the Lord foresaw, and also that man of himself, or from his freedom, would incline toward the deepest hell; and therefore the Lord provides that if a man should not suffer himself to be led in freedom to heaven, he may still be bent toward a milder hell; but that if he should suffer himself to be led in freedom to good, he may be led to heaven. This shows what foresight means, and what providence, and that what is foreseen is thus provided. [3] And from this we can see how greatly the man errs who believes that the Lord has not foreseen, and does not see, the veriest singulars appertaining to man, and that in these He does not foresee and lead; when the truth is that the Lord's foresight and providence are in the very minutest of these veriest singulars connected with man, in things so very minute that it is impossible by any thought to comprehend as much as one out of a hundred millions of them; for every smallest moment of man's life involves a series of consequences extending to eternity, each moment being as a new beginning to those which follow; and so with all and each of the moments of his life, both of his understanding and of his will. And as the Lord foresaw from eternity what would be man's quality, and what it would be to eternity, it is evident that His providence is in the veriest singulars, and as before said governs and bends the man to such a quality; and this by a continual moderating of his freedom. But concerning this subject, of the Lord's Divine mercy more hereafter.
Elliott(1983-1999) 3854
3854. Jehovah saw' means the Lord's foresight and providence. This is clear from the meaning of 'seeing' in reference to the Lord as foresight and providence, dealt with in the next verse where Reuben is the subject, who was so named from the expression 'to see' - 'Jehovah' being the Lord, see 1343, 1736, 1793, 2156, 2329, 2921, 3023, 3035.
[2] As regards foresight and providence in general, foresight has reference more to man, providence more to the Lord. The Lord foresaw from eternity what the human race was going to be like in the future and what every member of it was going to be like, and that evil was going to increase all the time, so that at length man, of himself, would rush headlong into hell. That being so, the Lord has provided not only the means by which He makes it possible for him to be diverted from hell and led towards heaven, but also does in His providence divert and lead him all the time. The Lord also foresaw that it would be impossible for any good to take root in man except in his freedom, for that which does not take root in freedom is dispelled at the first sign of evil and of temptation. This the Lord foresaw, as well as the fact that of himself, that is, from his own freedom, man would be inclined towards the deepest hell. That being so, the Lord provided that if he would not allow himself to be led in freedom towards heaven he could still be diverted towards a milder hell; but if he would allow himself to be led in freedom towards good then he could be diverted towards heaven. From these considerations one may see what foresight is and what providence is, and that appropriate provisions are made for things that are foreseen.
[3] From this it may be seen how far someone errs who believes that the Lord has not foreseen and does not see the smallest individual thing with man, or that within the smallest individual thing He does not foresee and lead, when in fact the Lord's foresight and providence are present within the tiniest details of all the smallest individual things with him, and in details so tiny that it is impossible to comprehend in any manner of thought one in many millions of them. For every smallest fraction of a moment of a person's life entails a chain of consequences extending into eternity. Indeed every one is like a new beginning to those that follow, and so every single moment of the life both of his understanding and of his will is a new beginning. And since the Lord foresaw from eternity what man was going to be like in the future and even into eternity it is clear that providence is present in the smallest individual things, and, as has been stated, is governing him and diverting him so that he may be such, this being achieved by constant re-shaping of his freedom. But this subject will in the Lord's Divine mercy be discussed further later on.
Latin(1748-1756) 3854
3854. `Vidit Jehovah': quod significet praevidentiam et providentiam Domini, constat a significatione `videre,' {1}cum praedicatur de Domino, quod sit praevidentia et providentia, de qua in sequente versu, ubi de Reuben, qui a `videre' dictus est; quod Jehovah sit Dominus, videatur n. 1343, 1736, 1793, 2156, 2329, 2921, 3023, 3035. [2]Quod praevidentiam et providentiam in genere attinet, est praevidentia respective ad hominem, providentia respective ad Dominum; praevidit Dominus ab aeterno quale genus humanum futurum, et quales singuli in genere humano, {2}et quod malum continue cresceret, tandem ita ut homo ex se rueret ad infernum, {2}quapropter providit Dominus non solum media per quae ab inferno flecti posset, et duci ad caelum, sed etiam ex providentia continue flectit et ducit; praevidit {3}etiam Dominus quod nusquam aliquod bonum radicari posset apud hominem nisi in libero ejus, nam quod radicatur in non libero, ad primum mali adventum et ad primum tentationis, dissipatur; hoc praevidit Dominus, et quoque quod sic homo a semet seu a suo libero, ad profundissimum infernum vellet, {3}quapropter (x)providit Dominus quod si non se duci pateretur in libero ad caelum, usque flecteretur ad infernum mitius; at si se duci pateretur in libero ad bonum, quod ad caelum; inde patet quid praevidentia et providentia, et quod quae praevidentur, ita provideantur; [3]inde constare potest quantum homo errat, qui credit quod Dominus non singularissima apud hominem praeviderit et videat, et quod non in singularissimis {5}praevideat et ducat, cum tamen ita se habet quod praevidentia et providentia Domini sit in omnium minutissimis singularissimorum apud hominem; et in tam {6}minutissimis, ut impossibile sit aliqua cogitatione comprehendere unum {7}myriadis myriadum illorum; unumquodvis enim minimum momentum vitae hominis habet seriem consequentiarum continuam in aeternum, est enim unumquodvis ut principium novum sequentium, et sic omnia et singula momenta vitae tam intellectus quam voluntatis {8}cujus; et quia Dominus ab aeterno praevidit, qualis futurus, et qualis in aeternum, constat quod providentia in singularissimis adsit, quae regit et flectit, ut dictum, ut talis sit, et hoc per continuam moderationem liberi ejus; sed de hac re, ex Divina Domini Misericordia, plura in sequentibus dicentur. @1 i in supremo sensu, seu$ @2 ita$ @3 quare$ @4 enim$ @5 provideat$ @6 minimis$ @7 myriadem$ @8 before tam$