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 29:1-2

David Is Rejected by the Philistine Leaders

29:1 The Philistines assembled all their troops ¹⁰  at Aphek, while Israel camped at the spring that is in Jezreel. 29:2 When the leaders of the Philistines were passing in review at the head of their units of hundreds and thousands, ¹¹  David and his men were passing in review in the rear with Achish.

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 44:21

44:21 would not God discover it,

for he knows ²⁰  one’s thoughts? ²¹ 

Yeremia 11:20

11:20 So I said to the Lord, ²² 

“O Lord who rules over all, ²³  you are a just judge!

You examine people’s hearts and minds. ²⁴ 

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

because I trust you to vindicate my cause.” ²⁵ 

Yeremia 17:10

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

I examine people’s hearts. ²⁶ 

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, ²⁷  you test and prove the righteous.

You see into people’s hearts and minds. ²⁸ 

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. ²⁹  2:25 He did not need anyone to testify about man, ³⁰  for he knew what was in man. ³¹ 

Yohanes 21:17

21:17 Jesus ³²  said ³³  a third time, “Simon, son of John, do you love me?” Peter was distressed ³⁴  that Jesus ³⁵  asked ³⁶  him a third time, “Do you love me?” and said, ³⁷  “Lord, you know everything. You know that I love you.” Jesus ³⁸  replied, ³⁹  “Feed my sheep.

Kisah Para Rasul 1:24

1:24 Then they prayed, ⁴⁰  “Lord, you know the hearts of all. Show us which one of these two you have chosen

Roma 8:27

8:27 And he ⁴¹  who searches our hearts knows the mind of the Spirit, because the Spirit ⁴²  intercedes on behalf of the saints according to God’s will.

Ibrani 4:13

4:13 And no creature is hidden from God, ⁴³  but everything is naked and exposed to the eyes of him to whom we must render an account.

[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.”

[29:1]  ¹⁰ tn Heb “camps.”

[29:2]  ¹¹ tn Heb “passing by with respect to hundreds and thousands.” This apparently describes a mustering of troops for the purpose of inspection and readiness.

[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.

[44:21]  ²⁰ tn The active participle describes what is characteristically true.

[44:21]  ²¹ 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.

[11:20]  ²² 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]  ²³ 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]  ²⁴ 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]  ²⁵ 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]  ²⁶ 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]  ²⁷ tn Heb “Yahweh of armies.”

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

[20:12]  ²⁸ 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]  ²⁹ 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]  ³⁰ 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]  ³¹ tn See previous note on “man” in this verse.

[21:17]  ³² tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[21:17]  ³³ tn Grk “said to him.” The words “to him” are clear from the context and slightly redundant in English.

[21:17]  ³⁴ tn Or “was sad.”

[21:17]  ³⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[21:17]  ³⁶ tn Grk “said to.”

[21:17]  ³⁷ tn Grk “and said to him.” The words “to him” are clear from the context and slightly redundant in English.

[21:17]  ³⁸ 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]  ³⁹ tn Grk “Jesus said to him.”

[1:24]  ⁴⁰ 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.

[8:27]  ⁴¹ sn He refers to God here; Paul has not specifically identified him for the sake of rhetorical power (for by leaving the subject slightly ambiguous, he draws his audience into seeing God’s hand in places where he is not explicitly mentioned).

[8:27]  ⁴² tn Grk “he,” or “it”; the referent (the Spirit) has been specified in the translation for clarity.

[4:13]  ⁴³ tn Grk “him”; the referent (God) has been specified in the translation for clarity.