Markus 2:8

2:8 Now ¹  immediately, when Jesus realized in his spirit that they were contemplating such thoughts, ²  he said to them, “Why are you thinking such things in your hearts? ³ 

Yohanes 2:24-25

2:24 But Jesus would not entrust himself to them, because he knew all people. ⁴  2:25 He did not need anyone to testify about man, ⁵  for he knew what was in man. ⁶ 

Yohanes 16:30

16:30 Now we know that you know everything ⁷  and do not need anyone ⁸  to ask you anything. ⁹  Because of this ¹⁰  we believe that you have come from God.”

Yohanes 21:17

21:17 Jesus ¹¹  said ¹²  a third time, “Simon, son of John, do you love me?” Peter was distressed ¹³  that Jesus ¹⁴  asked ¹⁵  him a third time, “Do you love me?” and said, ¹⁶  “Lord, you know everything. You know that I love you.” Jesus ¹⁷  replied, ¹⁸  “Feed my sheep.

Ibrani 4:12-13

4:12 For the word of God is living and active and sharper than any double-edged sword, piercing even to the point of dividing soul from spirit, and joints from marrow; it is able to judge the desires and thoughts of the heart. 4:13 And no creature is hidden from God, ¹⁹  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 ²⁰  with a deadly disease, ²¹  and then all the churches will know that I am the one who searches minds and hearts. I will repay ²²  each one of you ²³  what your deeds deserve. ²⁴ 

[2:8]  ¹ 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]  ² tn Grk “they were thus reasoning within themselves.”

[2:8]  ³ tn Grk “Why are you reasoning these things in your hearts?”

[2:24]  ⁴ 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]  ⁵ 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]  ⁶ tn See previous note on “man” in this verse.

[16:30]  ⁷ tn Grk “all things.”

[16:30]  ⁸ tn Grk “and have no need of anyone.”

[16:30]  ⁹ 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]  ¹⁰ tn Or “By this.”

[21:17]  ¹¹ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[21:17]  ¹² tn Grk “said to him.” The words “to him” are clear from the context and slightly redundant in English.

[21:17]  ¹³ tn Or “was sad.”

[21:17]  ¹⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[21:17]  ¹⁵ tn Grk “said to.”

[21:17]  ¹⁶ tn Grk “and said to him.” The words “to him” are clear from the context and slightly redundant in English.

[21:17]  ¹⁷ 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]  ¹⁸ tn Grk “Jesus said to him.”

[4:13]  ¹⁹ tn Grk “him”; the referent (God) has been specified in the translation for clarity.

[2:23]  ²⁰ tn Grk “her children,” but in this context a reference to this woman’s followers or disciples is more likely meant.

[2:23]  ²¹ 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]  ²² tn Grk “I will give.” The sense of δίδωμι (didwmi) in this context is more “repay” than “give.”

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

[2:23]  ²⁴ tn Grk “each one of you according to your works.”