Kisah Para Rasul 1:24

1:24 Then they prayed, ¹  “Lord, you know the hearts of all. Show us which one of these two you have chosen

Kisah Para Rasul 1:1

Jesus Ascends to Heaven

1:1 I wrote ²  the former ³  account, ⁴  Theophilus, ⁵  about all that Jesus began to do and teach

1 Samuel 16:7

16:7 But the Lord said to Samuel, “Don’t be impressed by ⁶  his appearance or his height, for I have rejected him. God does not view things the way men do. ⁷  People look on the outward appearance, ⁸  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. ⁹  Fill your horn with olive oil and go! I am sending you to Jesse in Bethlehem, ¹⁰  for I have selected a king for myself from among his sons.” ¹¹ 

Kisah Para Rasul 8:39

8:39 Now when they came up out of the water, the Spirit of the Lord snatched Philip away, and the eunuch did not see him any more, but ¹²  went on his way rejoicing. ¹³ 

Kisah Para Rasul 8:1

8:1 And Saul agreed completely with killing ¹⁴  him.

Saul Begins to Persecute the Church

Now on that day a great ¹⁵  persecution began ¹⁶  against the church in Jerusalem, ¹⁷  and all ¹⁸  except the apostles were forced to scatter throughout the regions ¹⁹  of Judea and Samaria.

Kisah Para Rasul 28:9

28:9 After this had happened, many of the people on the island who were sick ²⁰  also came and were healed. ²¹ 

Kisah Para Rasul 1:17

1:17 for he was counted as one of us and received a share in this ministry.” ²² 

Mazmur 44:21

44:21 would not God discover it,

for he knows ²³  one’s thoughts? ²⁴ 

Mazmur 139:1-2

Psalm 139 ²⁵ 

For the music director, a psalm of David.

139:1 O Lord, you examine me ²⁶  and know.

139:2 You know when I sit down and when I get up;

even from far away you understand my motives.

Yeremia 11:20

11:20 So I said to the Lord, ²⁷ 

“O Lord who rules over all, ²⁸  you are a just judge!

You examine people’s hearts and minds. ²⁹ 

I want to see you pay them back for what they have done

because I trust you to vindicate my cause.” ³⁰ 

Yeremia 17:10

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

I examine people’s hearts. ³¹ 

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

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

Yeremia 20:12

20:12 O Lord who rules over all, ³²  you test and prove the righteous.

You see into people’s hearts and minds. ³³ 

Pay them back for what they have done

because I trust you to vindicate my cause.

Yohanes 2:24-25

2:24 But Jesus would not entrust himself to them, because he knew all people. ³⁴  2:25 He did not need anyone to testify about man, ³⁵  for he knew what was in man. ³⁶ 

Yohanes 21:17

21:17 Jesus ³⁷  said ³⁸  a third time, “Simon, son of John, do you love me?” Peter was distressed ³⁹  that Jesus ⁴⁰  asked ⁴¹  him a third time, “Do you love me?” and said, ⁴²  “Lord, you know everything. You know that I love you.” Jesus ⁴³  replied, ⁴⁴  “Feed my sheep.

Ibrani 4:13

4:13 And no creature is hidden from God, ⁴⁵  but everything is naked and exposed to the eyes of him to whom we must render an account.

Wahyu 2:23

2:23 Furthermore, I will strike her followers ⁴⁶  with a deadly disease, ⁴⁷  and then all the churches will know that I am the one who searches minds and hearts. I will repay ⁴⁸  each one of you ⁴⁹  what your deeds deserve. ⁵⁰ 

[1:24]  ¹ tn Grk “And praying, they said.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[1:1]  ² tn Or “produced,” Grk “made.”

[1:1]  ³ tn Or “first.” The translation “former” is preferred because “first” could imply to the modern English reader that the author means that his previous account was the first one to be written down. The Greek term πρῶτος (prwtos) does not necessarily mean “first” in an absolute sense, but can refer to the first in a set or series. That is what is intended here – the first account (known as the Gospel of Luke) as compared to the second one (known as Acts).

[1:1]  ⁴ tn The Greek word λόγος (logos) is sometimes translated “book” (NRSV, NIV) or “treatise” (KJV). A formal, systematic treatment of a subject is implied, but the word “book” may be too specific and slightly misleading to the modern reader, so “account” has been used.

[1:1]  sn The former account refers to the Gospel of Luke, which was “volume one” of the two-volume work Luke-Acts.

[1:1]  ⁵ tn Grk “O Theophilus,” but the usage of the vocative in Acts with ὦ (w) is unemphatic, following more the classical idiom (see ExSyn 69).

[16:7]  ⁶ tn Heb “don’t look toward.”

[16:7]  ⁷ 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]  ⁸ tn Heb “to the eyes.”

[16:1]  ⁹ tc The Lucianic recension of the Old Greek translation includes the following words: “And the Lord said to Samuel.”

[16:1]  ¹⁰ map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

[16:1]  ¹¹ tn Heb “for I have seen among his sons for me a king.”

[8:39]  ¹² tn BDAG 189 s.v. γάρ 2 indicates that under certain circumstances γάρ (gar) has the same meaning as δέ (de).

[8:39]  ¹³ sn Note that the response to the gospel is rejoicing (joy, cf. Acts 11:23; 13:48).

[8:1]  ¹⁴ tn The term ἀναίρεσις (anairesi") can refer to murder (BDAG 64 s.v.; 2 Macc 5:13; Josephus, Ant. 5.2.12 [5.165]).

[8:1]  ¹⁵ tn Or “severe.”

[8:1]  ¹⁶ tn Grk “Now there happened on that day a great persecution.” It is less awkward to say in English “Now on that day a great persecution began.”

[8:1]  ¹⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:1]  ¹⁸ sn All. Given that the Jerusalem church is still active after this and that the Hellenists are the focus of Acts 6-8, it is possible to argue that only the Hellenistic Christians were forced to scatter.

[8:1]  ¹⁹ tn Or “countryside.”

[28:9]  ²⁰ tn BDAG 142 s.v. ἀσθένεια 1 states, “ἔχειν ἀ. be ill Ac 28:9.”

[28:9]  ²¹ sn Many…also came and were healed. Again, here is irony. Paul, though imprisoned, “frees” others of their diseases.

[1:17]  ²² tn Or “and was chosen to have a share in this ministry.” The term λαγχάνω (lancanw) here and in 2 Pet 1:1 can be understood as referring to the process of divine choice and thus be translated, “was chosen to have.”

[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.

[139:1]  ²⁵ sn Psalm 139. The psalmist acknowledges that God, who created him, is aware of his every action and thought. He invites God to examine his motives, for he is confident they are pure.

[139:1]  ²⁶ tn The statement is understood as generalizing – the psalmist describes what God typically does.

[11:20]  ²⁷ tn The words “So I said to the Lord” are not in the text but are implicit from the context. They are supplied in the translation for clarity to show the shift in address.

[11:20]  ²⁸ tn Heb “Yahweh of armies.”

[11:20]  sn For the significance of the term see the notes at 2:19 and 7:3.

[11:20]  ²⁹ tn Heb “Lord of armies, just judge, tester of kidneys and heart.” The sentence has been broken up to avoid a long and complex English sentence. The translation is more in keeping with contemporary English style. In Hebrew thought the “kidneys” were thought of as the seat of the emotions and passions and the “heart” was viewed as the seat of intellect, conscience, and will. The “heart” and the “kidneys” are often used figuratively for the thoughts, emotions, motives, and drives that are thought to be seated in them.

[11:20]  ³⁰ tn Heb “Let me see your retribution [i.e., see you exact retribution] from them because I reveal my cause [i.e., plea for justice] to you.”

[17:10]  ³¹ 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.

[20:12]  ³² tn Heb “Yahweh of armies.”

[20:12]  sn See the study note on 2:19 for explanation of this title for God.

[20:12]  ³³ tn Heb “Lord of armies, the one who tests the righteous, who sees kidneys and heart.” The sentence has been broken up to avoid a long and complex English sentence. The translation is more in keeping with contemporary English style.

[20:12]  sn This verse is almost an exact duplication of the petition in one of Jeremiah’s earlier prayers and complaints. See Jer 11:20 and notes there for explanation of the Hebrew psychology underlying the use of “kidneys and heart” here. For the thoughts expressed here see Ps 17.

[2:24]  ³⁴ 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).

[2:25]  ³⁵ tn The masculine form has been retained here in the translation to maintain the connection with “a man of the Pharisees” in 3:1, with the understanding that the reference is to people of both genders.

[2:25]  ³⁶ tn See previous note on “man” in this verse.

[21:17]  ³⁷ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[21:17]  ³⁸ tn Grk “said to him.” The words “to him” are clear from the context and slightly redundant in English.

[21:17]  ³⁹ tn Or “was sad.”

[21:17]  ⁴⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[21:17]  ⁴¹ tn Grk “said to.”

[21:17]  ⁴² tn Grk “and said to him.” The words “to him” are clear from the context and slightly redundant in English.

[21:17]  ⁴³ 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]  ⁴⁴ tn Grk “Jesus said to him.”

[4:13]  ⁴⁵ tn Grk “him”; the referent (God) has been specified in the translation for clarity.

[2:23]  ⁴⁶ tn Grk “her children,” but in this context a reference to this woman’s followers or disciples is more likely meant.

[2:23]  ⁴⁷ 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]  ⁴⁸ tn Grk “I will give.” The sense of δίδωμι (didwmi) in this context is more “repay” than “give.”

[2:23]  ⁴⁹ sn This pronoun and the following one are plural in the Greek text.

[2:23]  ⁵⁰ tn Grk “each one of you according to your works.”