Yohanes 1:42

1:42 Andrew brought Simon ¹  to Jesus. Jesus looked at him and said, “You are Simon, the son of John. ²  You will be called Cephas” (which is translated Peter). ³ 

Yohanes 1:46-47

1:46 Nathanael ⁴  replied, ⁵  “Can anything good come out of Nazareth?” ⁶  Philip replied, ⁷  “Come and see.”

1:47 Jesus saw Nathanael coming toward him and exclaimed, ⁸  “Look, a true Israelite in whom there is no deceit!” ⁹ 

Yohanes 5:42

5:42 but I know you, that you do not have the love of God ¹⁰  within you.

Yohanes 6:64

6:64 But there are some of you who do not believe.” (For Jesus had already known from the beginning who those were who did not believe, and who it was who would betray him.) ¹¹ 

Yohanes 16:30

16:30 Now we know that you know everything ¹²  and do not need anyone ¹³  to ask you anything. ¹⁴  Because of this ¹⁵  we believe that you have come from God.”

Yohanes 21:17

21:17 Jesus ¹⁶  said ¹⁷  a third time, “Simon, son of John, do you love me?” Peter was distressed ¹⁸  that Jesus ¹⁹  asked ²⁰  him a third time, “Do you love me?” and said, ²¹  “Lord, you know everything. You know that I love you.” Jesus ²²  replied, ²³  “Feed my sheep.

Yohanes 21:1

Jesus’ Appearance to the Disciples in Galilee

21:1 After this ²⁴  Jesus revealed himself again to the disciples by the Sea of Tiberias. ²⁵  Now this is how he did so. ²⁶ 

1 Samuel 16:7

16:7 But the Lord said to Samuel, “Don’t be impressed by ²⁷  his appearance or his height, for I have rejected him. God does not view things the way men do. ²⁸  People look on the outward appearance, ²⁹  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. ³⁰  Fill your horn with olive oil and go! I am sending you to Jesse in Bethlehem, ³¹  for I have selected a king for myself from among his sons.” ³² 

1 Samuel 28:9

28:9 But the woman said to him, “Look, you are aware of what Saul has done; he has removed ³³  the mediums and magicians ³⁴  from the land! Why are you trapping me ³⁵  so you can put me to death?”

1 Samuel 29:1

David Is Rejected by the Philistine Leaders

29:1 The Philistines assembled all their troops ³⁶  at Aphek, while Israel camped at the spring that is in Jezreel.

Yeremia 17:9

17:9 The human mind is more deceitful than anything else.

It is incurably bad. ³⁷  Who can understand it?

Matius 9:4

9:4 When Jesus saw their reaction he said, “Why do you respond with evil in your hearts?

Markus 2:8

2:8 Now ³⁸  immediately, when Jesus realized in his spirit that they were contemplating such thoughts, ³⁹  he said to them, “Why are you thinking such things in your hearts? ⁴⁰ 

Kisah Para Rasul 1:24

1:24 Then they prayed, ⁴¹  “Lord, you know the hearts of all. Show us which one of these two you have chosen

Ibrani 4:13

4:13 And no creature is hidden from God, ⁴²  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 ⁴³  with a deadly disease, ⁴⁴  and then all the churches will know that I am the one who searches minds and hearts. I will repay ⁴⁵  each one of you ⁴⁶  what your deeds deserve. ⁴⁷ 

[1:42]  ¹ tn Grk “He brought him”; both referents (Andrew, Simon) have been specified in the translation for clarity.

[1:42]  ² tc The reading “Simon, son of John” is well attested in Ì^66,75,106 א B* L 33 pc it co. The majority of mss (A B² Ψ Ë^1,13 Ï) read “Simon, the son of Jonah” here instead, but that is perhaps an assimilation to Matt 16:17.

[1:42]  ³ sn This is a parenthetical note by the author. The change of name from Simon to Cephas is indicative of the future role he will play. Only John among the gospel writers gives the Greek transliteration (Κηφᾶς, Khfas) of Simon’s new name, Qéphâ (which is Galilean Aramaic). Neither Πέτρος (Petros) in Greek nor Qéphâ in Aramaic is a normal proper name; it is more like a nickname.

[1:46]  ⁴ tn Grk “And Nathanael.”

[1:46]  ⁵ tn Grk “said to him.”

[1:46]  ⁶ sn Can anything good come out of Nazareth? may be a local proverb expressing jealousy among the towns.

[1:46]  map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

[1:46]  ⁷ tn Grk “And Philip said to him.”

[1:47]  ⁸ tn Grk “said about him.”

[1:47]  ⁹ tn Or “treachery.”

[1:47]  sn An allusion to Ps 32:2.

[5:42]  ¹⁰ tn The genitive in the phrase τὴν ἀγάπην τοῦ θεοῦ (thn agaphn tou qeou, “the love of God”) could be translated as either a subjective genitive (“God’s love”) or an objective genitive (“love for God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, the emphasis would be on the love God gives which in turn produces love for him, but Jesus’ opponents are lacking any such love inside them.

[6:64]  ¹¹ sn This is a parenthetical comment by the author.

[16:30]  ¹² tn Grk “all things.”

[16:30]  ¹³ tn Grk “and have no need of anyone.”

[16:30]  ¹⁴ tn The word “anything” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.

[16:30]  ¹⁵ tn Or “By this.”

[21:17]  ¹⁶ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

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

[21:17]  ¹⁸ tn Or “was sad.”

[21:17]  ¹⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[21:17]  ²⁰ tn Grk “said to.”

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

[21:17]  ²² 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]  ²³ tn Grk “Jesus said to him.”

[21:1]  ²⁴ 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]  ²⁵ sn The Sea of Tiberias is another name for the Sea of Galilee (see 6:1).

[21:1]  ²⁶ tn Grk “how he revealed himself.”

[16:7]  ²⁷ tn Heb “don’t look toward.”

[16:7]  ²⁸ 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]  ²⁹ tn Heb “to the eyes.”

[16:1]  ³⁰ tc The Lucianic recension of the Old Greek translation includes the following words: “And the Lord said to Samuel.”

[16:1]  ³¹ map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

[16:1]  ³² tn Heb “for I have seen among his sons for me a king.”

[28:9]  ³³ tn Heb “how he has cut off.”

[28:9]  ³⁴ tn See the note at v. 3.

[28:9]  ³⁵ tn Heb “my life.”

[29:1]  ³⁶ tn Heb “camps.”

[17:9]  ³⁷ tn Or “incurably deceitful”; Heb “It is incurable.” For the word “deceitful” compare the usage of the verb in Gen 27:36 and a related noun in 2 Kgs 10:19. For the adjective “incurable” compare the usage in Jer 15:18. It is most commonly used with reference to wounds or of pain. In Jer 17:16 it is used metaphorically for a “woeful day” (i.e., day of irreparable devastation).

[17:9]  sn The background for this verse is Deut 29:18-19 (29:17-18 HT) and Deut 30:17.

[2:8]  ³⁸ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the shift from the thoughts of the experts in the law to Jesus’ response.

[2:8]  ³⁹ tn Grk “they were thus reasoning within themselves.”

[2:8]  ⁴⁰ tn Grk “Why are you reasoning these things in your hearts?”

[1:24]  ⁴¹ 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.

[4:13]  ⁴² tn Grk “him”; the referent (God) has been specified in the translation for clarity.

[2:23]  ⁴³ tn Grk “her children,” but in this context a reference to this woman’s followers or disciples is more likely meant.

[2:23]  ⁴⁴ 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]  ⁴⁵ tn Grk “I will give.” The sense of δίδωμι (didwmi) in this context is more “repay” than “give.”

[2:23]  ⁴⁶ sn This pronoun and the following one are plural in the Greek text.

[2:23]  ⁴⁷ tn Grk “each one of you according to your works.”