1 Samuel 16:7

16:7 But the Lord said to Samuel, “Don’t be impressed by ¹  his appearance or his height, for I have rejected him. God does not view things the way men do. ²  People look on the outward appearance, ³  but the Lord looks at the heart.”

1 Samuel 16:1

Samuel Anoints David as King

16:1 The Lord said to Samuel, “How long do you intend to mourn for Saul? I have rejected him as king over Israel. ⁴  Fill your horn with olive oil and go! I am sending you to Jesse in Bethlehem, ⁵  for I have selected a king for myself from among his sons.” ⁶ 

1 Samuel 28:9

28:9 But the woman said to him, “Look, you are aware of what Saul has done; he has removed ⁷  the mediums and magicians ⁸  from the land! Why are you trapping me ⁹  so you can put me to death?”

1 Samuel 28:2

28:2 David replied to Achish, “That being the case, you will come to know what your servant can do!” Achish said to David, “Then I will make you my bodyguard ¹⁰  from now on.” ¹¹ 

1 Samuel 6:1

The Philistines Return the Ark

6:1 When the ark of the Lord had been in the land ¹²  of the Philistines for seven months, ¹³ 

Mazmur 7:9

7:9 May the evil deeds of the wicked ¹⁴  come to an end! ¹⁵ 

But make the innocent ¹⁶  secure, ¹⁷ 

O righteous God,

you who examine ¹⁸  inner thoughts and motives! ¹⁹ 

Mazmur 33:13-15

33:13 The Lord watches ²⁰  from heaven;

he sees all people. ²¹ 

33:14 From the place where he lives he looks carefully

at all the earth’s inhabitants.

33:15 He is the one who forms every human heart, ²² 

and takes note of all their actions.

Mazmur 44:21

44:21 would not God discover it,

for he knows ²³  one’s thoughts? ²⁴ 

Mazmur 90:8

90:8 You are aware of our sins; ²⁵ 

you even know about our hidden sins. ²⁶ 

Mazmur 139:11-12

139:11 If I were to say, “Certainly the darkness will cover me, ²⁷ 

and the light will turn to night all around me,” ²⁸ 

139:12 even the darkness is not too dark for you to see, ²⁹ 

and the night is as bright as ³⁰  day;

darkness and light are the same to you. ³¹ 

Amsal 15:3

15:3 The eyes of the Lord ³²  are in every place,

keeping watch ³³  on those who are evil and those who are good.

Amsal 15:11

15:11 Death and Destruction ³⁴  are before the Lord –

how much more ³⁵  the hearts of humans! ³⁶ 

Yeremia 17:10

17:10 I, the Lord, probe into people’s minds.

I examine people’s hearts. ³⁷ 

I deal with each person according to how he has behaved.

I give them what they deserve based on what they have done.

Yeremia 17:23-24

17:23 Your ancestors, ³⁸  however, did not listen to me or pay any attention to me. They stubbornly refused ³⁹  to pay attention or to respond to any discipline.’ 17:24 The Lord says, ⁴⁰  ‘You must make sure to obey me. You must not bring any loads through the gates of this city on the Sabbath day. You must set the Sabbath day apart to me. You must not do any work on that day.

Yohanes 2:24

2:24 But Jesus would not entrust himself to them, because he knew all people. ⁴¹ 

Yohanes 21:17

21:17 Jesus ⁴²  said ⁴³  a third time, “Simon, son of John, do you love me?” Peter was distressed ⁴⁴  that Jesus ⁴⁵  asked ⁴⁶  him a third time, “Do you love me?” and said, ⁴⁷  “Lord, you know everything. You know that I love you.” Jesus ⁴⁸  replied, ⁴⁹  “Feed my sheep.

Yohanes 21:1

Jesus’ Appearance to the Disciples in Galilee

21:1 After this ⁵⁰  Jesus revealed himself again to the disciples by the Sea of Tiberias. ⁵¹  Now this is how he did so. ⁵² 

Kolose 4:5

4:5 Conduct yourselves ⁵³  with wisdom toward outsiders, making the most of the opportunities.

Wahyu 2:23

2:23 Furthermore, I will strike her followers ⁵⁴  with a deadly disease, ⁵⁵  and then all the churches will know that I am the one who searches minds and hearts. I will repay ⁵⁶  each one of you ⁵⁷  what your deeds deserve. ⁵⁸ 

[16:7]  ¹ tn Heb “don’t look toward.”

[16:7]  ² tn Heb “for not that which the man sees.” The translation follows the LXX, which reads, “for not as man sees does God see.” The MT has suffered from homoioteleuton or homoioarcton. See P. K. McCarter, I Samuel (AB), 274.

[16:7]  ³ tn Heb “to the eyes.”

[16:1]  ⁴ tc The Lucianic recension of the Old Greek translation includes the following words: “And the Lord said to Samuel.”

[16:1]  ⁵ map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

[16:1]  ⁶ tn Heb “for I have seen among his sons for me a king.”

[28:9]  ⁷ tn Heb “how he has cut off.”

[28:9]  ⁸ tn See the note at v. 3.

[28:9]  ⁹ tn Heb “my life.”

[28:2]  ¹⁰ tn Heb “the guardian for my head.”

[28:2]  ¹¹ tn Heb “all the days.”

[6:1]  ¹² tn Heb “field.”

[6:1]  ¹³ tc The LXX adds “and their land swarmed with mice.”

[7:9]  ¹⁴ tn In the psalms the Hebrew term רְשָׁעִים (rÿsha’im, “wicked”) describes people who are proud, practical atheists (Ps 10:2, 4, 11) who hate God’s commands, commit sinful deeds, speak lies and slander (Ps 50:16-20), and cheat others (Ps 37:21). They oppose God and his people.

[7:9]  ¹⁵ tn The prefixed verbal form is a jussive, expressing an imprecation here.

[7:9]  ¹⁶ tn Or “the godly” (see Ps 5:12). The singular form is collective (see the plural “upright in heart” in v. 10), though it may reflect the personal focus of the psalmist in this context.

[7:9]  ¹⁷ tn The prefixed verbal form expresses the psalmist’s prayer or wish.

[7:9]  ¹⁸ tn For other uses of the verb in this sense, see Job 7:18; Pss 11:4; 26:2; 139:23.

[7:9]  ¹⁹ tn Heb “and [the one who] tests hearts and kidneys, just God.” The translation inverts the word order to improve the English style. The heart and kidneys were viewed as the seat of one’s volition, conscience, and moral character.

[33:13]  ²⁰ tn The Hebrew perfect verbal forms in v. 13 state general facts.

[33:13]  ²¹ tn Heb “all the sons of men.”

[33:15]  ²² tn Heb “the one who forms together their heart[s].” “Heart” here refers to human nature, composed of intellect, emotions and will. The precise force of יָחַד (yakhad, “together”) is unclear here. The point seems to be that the Lord is the creator of every human being.

[44:21]  ²³ tn The active participle describes what is characteristically true.

[44:21]  ²⁴ tn Heb “would not God search out this, for he knows the hidden things of [the] heart?” The expression “search out” is used metonymically here, referring to discovery, the intended effect of a search. The “heart” (i.e., mind) is here viewed as the seat of one’s thoughts. The rhetorical question expects the answer, “Of course he would!” The point seems to be this: There is no way the Israelites who are the speakers in the psalm would reject God and turn to another god, for the omniscient God would easily discover such a sin.

[90:8]  ²⁵ tn Heb “you set our sins in front of you.”

[90:8]  ²⁶ tn Heb “what we have hidden to the light of your face.” God’s face is compared to a light or lamp that exposes the darkness around it.

[139:11]  ²⁷ tn The Hebrew verb שׁוּף (shuf), which means “to crush; to wound,” in Gen 3:15 and Job 9:17, is problematic here. For a discussion of attempts to relate the verb to Arabic roots, see L. C. Allen, Psalms 101-150 (WBC), 251. Many emend the form to יְשׂוּכֵּנִי (yesukkeniy), from the root שׂכך (“to cover,” an alternate form of סכך), a reading assumed in the present translation.

[139:11]  ²⁸ tn Heb “and night, light, around me.”

[139:12]  ²⁹ tn The words “to see” are supplied in the translation for clarification and for stylistic reasons.

[139:12]  ³⁰ tn Heb “shines like.”

[139:12]  ³¹ tn Heb “like darkness, like light.”

[15:3]  ³² sn The proverb uses anthropomorphic language to describe God’s exacting and evaluating knowledge of all people.

[15:3]  ³³ tn The form צֹפוֹת (tsofot, “watching”) is a feminine plural participle agreeing with “eyes.” God’s watching eyes comfort good people but convict evil.

[15:11]  ³⁴ tn Heb “Sheol and Abaddon” (שְׁאוֹל וַאֲבַדּוֹן (shÿ’ol va’adon); so ASV, NASB, NRSV; cf. KJV “Hell and destruction”; NAB “the nether world and the abyss.” These terms represent the remote underworld and all the mighty powers that reside there (e.g., Prov 27:20; Job 26:6; Ps 139:8; Amos 9:2; Rev 9:11). The Lord knows everything about this remote region.

[15:11]  ³⁵ tn The construction אַף כִּי (’af ki, “how much more!”) introduces an argument from the lesser to the greater: If all this is open before the Lord, how much more so human hearts. “Hearts” here is a metonymy of subject, meaning the motives and thoughts (cf. NCV “the thoughts of the living”).

[15:11]  ³⁶ tn Heb “the hearts of the sons of man,” although here “sons of man” simply means “men” or “human beings.”

[17:10]  ³⁷ tn The term rendered “mind” here and in the previous verse is actually the Hebrew word for “heart.” However, in combination with the word rendered “heart” in the next line, which is the Hebrew for “kidneys,” it is best rendered “mind” because the “heart” was considered the center of intellect, conscience, and will and the “kidneys” the center of emotions.

[17:10]  sn For an earlier reference to this motif see Jer 11:20. For a later reference see Jer 20:12. See also Ps 17:2-3.

[17:23]  ³⁸ tn Heb “They.” The antecedent is spelled out to avoid any possible confusion.

[17:23]  ³⁹ tn Heb “They hardened [or made stiff] their neck so as not to.”

[17:24]  ⁴⁰ tn Heb “Oracle of the Lord.”

[2:24]  ⁴¹ tn Grk “all.” The word “people” has been supplied for clarity, since the Greek word πάντας (pantas) is masculine plural (thus indicating people rather than things).

[21:17]  ⁴² tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[21:17]  ⁴³ tn Grk “said to him.” The words “to him” are clear from the context and slightly redundant in English.

[21:17]  ⁴⁴ tn Or “was sad.”

[21:17]  ⁴⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[21:17]  ⁴⁶ tn Grk “said to.”

[21:17]  ⁴⁷ tn Grk “and said to him.” The words “to him” are clear from the context and slightly redundant in English.

[21:17]  ⁴⁸ tc ‡ Most witnesses, especially later ones (A Θ Ψ Ë¹³ Ï), read ὁ ᾿Ιησοῦς (Jo Ihsou", “Jesus”) here, while B C have ᾿Ιησοῦς without the article and א D W ˹ 33 565 al lat lack both. Because of the rapid verbal exchange in this pericope, “Jesus” is virtually required for clarity, providing a temptation to scribes to add the name. Further, the name normally occurs with the article. Although it is possible that B C accidentally omitted the article with the name, it is just as likely that they added the simple name to the text for clarity’s sake, while other witnesses added the article as well. The omission of ὁ ᾿Ιησοῦς thus seems most likely to be authentic. NA²⁷ includes the words in brackets, indicating some doubts as to their authenticity.

[21:17]  tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[21:17]  ⁴⁹ tn Grk “Jesus said to him.”

[21:1]  ⁵⁰ tn The time reference indicated by μετὰ ταῦτα (meta tauta) is indefinite, in comparison with the specific “after eight days” (μεθ᾿ ἡμέρας ὀκτώ, meq’ Jhmera" oktw) between the two postresurrection appearances of Jesus in 20:26.

[21:1]  ⁵¹ sn The Sea of Tiberias is another name for the Sea of Galilee (see 6:1).

[21:1]  ⁵² tn Grk “how he revealed himself.”

[4:5]  ⁵³ tn Grk “walk.” The verb περιπατέω (peripatew) is a common NT idiom for one’s lifestyle, behavior, or manner of conduct (L&N 41.11).

[2:23]  ⁵⁴ tn Grk “her children,” but in this context a reference to this woman’s followers or disciples is more likely meant.

[2:23]  ⁵⁵ tn Grk “I will kill with death.” θάνατος (qanatos) can in particular contexts refer to a manner of death, specifically a contagious disease (see BDAG 443 s.v. 3; L&N 23.158).

[2:23]  ⁵⁶ tn Grk “I will give.” The sense of δίδωμι (didwmi) in this context is more “repay” than “give.”

[2:23]  ⁵⁷ sn This pronoun and the following one are plural in the Greek text.

[2:23]  ⁵⁸ tn Grk “each one of you according to your works.”