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 16:2

16:2 Samuel replied, “How can I go? Saul will hear about it and kill me!” But the Lord said, “Take a heifer with you ⁴  and say, ‘I have come to sacrifice to the Lord.’

1 Samuel 14:17

14:17 So Saul said to the army that was with him, “Muster the troops and see who is no longer with us.” When they mustered the troops, ⁵  Jonathan and his armor bearer were not there.

1 Samuel 14:1

14:1 Then one day Jonathan son of Saul said to his armor bearer, ⁶  “Come on, let’s go over to the Philistine garrison that is opposite us.” But he did not let his father know.

1 Samuel 3:9

3:9 So Eli said to Samuel, “Go back and lie down. When he calls you, say, “Speak, Lord, for your servant is listening.” So Samuel went back and lay down in his place.

1 Samuel 3:1

The Call of Samuel

3:1 Now the boy Samuel continued serving the Lord under Eli’s supervision. ⁷  Word from the Lord was rare in those days; revelatory visions were infrequent.

John 7:24

7:24 Do not judge according to external appearance, ⁸  but judge with proper ⁹  judgment.”

John 8:15-16

8:15 You people ¹⁰  judge by outward appearances; ¹¹  I do not judge anyone. ¹²  8:16 But if I judge, my evaluation is accurate, ¹³  because I am not alone when I judge, ¹⁴  but I and the Father who sent me do so together. ¹⁵ 

John 8:1

8:1 But Jesus went to the Mount of Olives. ¹⁶ 

Colossians 2:13-15

2:13 And even though you were dead in your ¹⁷  transgressions and in the uncircumcision of your flesh, he nevertheless ¹⁸  made you alive with him, having forgiven all your transgressions. 2:14 He has destroyed ¹⁹  what was against us, a certificate of indebtedness ²⁰  expressed in decrees opposed to us. He has taken it away by nailing it to the cross. 2:15 Disarming ²¹  the rulers and authorities, he has made a public disgrace of them, triumphing over them by the cross. ²² 

Colossians 2:1

2:1 For I want you to know how great a struggle I have for you, ²³  and for those in Laodicea, and for those who have not met me face to face. ²⁴ 

Colossians 4:3-5

4:3 At the same time pray ²⁵  for us too, that ²⁶  God may open a door for the message ²⁷  so that we may proclaim ²⁸  the mystery of Christ, for which I am in chains. ²⁹  4:4 Pray that I may make it known as I should. ³⁰  4:5 Conduct yourselves ³¹  with wisdom toward outsiders, making the most of the opportunities.

[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.”

[16:2]  ⁴ tn Heb “in your hand.”

[14:17]  ⁵ tn Heb “and they mustered the troops, and look!”

[14:1]  ⁶ tn Or “the servant who was carrying his military equipment” (likewise in vv. 6, 7, 12, 13, 14).

[3:1]  ⁷ tn Heb “before Eli.”

[7:24]  ⁸ tn Or “based on sight.”

[7:24]  ⁹ tn Or “honest”; Grk “righteous.”

[8:15]  ¹⁰ tn The word “people” is supplied in the translation to indicate that the pronoun and verb (“judge”) in Greek are plural.

[8:15]  ¹¹ tn Or “judge according to external things”; Grk “according to the flesh.” These translations are given by BDAG 916 s.v. σάρξ 5.

[8:15]  ¹² sn What is the meaning of Jesus’ statement “I do not judge anyone”? It is clear that Jesus did judge (even in the next verse). The point is that he didn’t practice the same kind of judgment that the Pharisees did. Their kind of judgment was condemnatory. They tried to condemn people. Jesus did not come to judge the world, but to save it (3:17). Nevertheless, and not contradictory to this, the coming of Jesus did bring judgment, because it forced people to make a choice. Would they accept Jesus or reject him? Would they come to the light or shrink back into the darkness? As they responded, so were they judged – just as 3:19-21 previously stated. One’s response to Jesus determines one’s eternal destiny.

[8:16]  ¹³ tn Grk “my judgment is true.”

[8:16]  ¹⁴ tn The phrase “when I judge” is not in the Greek text, but is implied by the context.

[8:16]  ¹⁵ tn The phrase “do so together” is not in the Greek text, but is implied by the context.

[8:1]  ¹⁶ sn The Mount of Olives is a hill running north to south about 1.8 mi (3 km) long, lying east of Jerusalem across the Kidron Valley. It was named for the large number of olive trees that grew on it.

[2:13]  ¹⁷ tn The article τοῖς (tois) with παραπτώμασιν (paraptwmasin) is functioning as a possessive pronoun (ExSyn 215).

[2:13]  ¹⁸ tn The word “nevertheless,” though not in the Greek text, was supplied in the translation to bring out the force of the concessive participle ὄντας (ontas).

[2:14]  ¹⁹ tn The participle ἐξαλείψας (exaleiyas) is a temporal adverbial participle of contemporaneous time related to the previous verb συνεζωοποίησεν (sunezwopoihsen), but has been translated as a finite verb because of the complexity of the Greek sentence and the tendency of contemporary English to use shorter sentences. For the meaning “destroy” see BDAG 344-45 s.v. ἐξαλείφω 2.

[2:14]  ²⁰ tn On the translation of χειρόγραφον (ceirografon), see BDAG 1083 s.v. which refers to it as “a certificate of indebtedness.”

[2:15]  ²¹ tn See BDAG 100 s.v. ἀπεκδύομαι 2.

[2:15]  ²² tn The antecedent of the Greek pronoun αὐτῷ (autw) could either be “Christ” or the “cross.” There are several reasons for choosing “the cross” as the antecedent for αὐτῷ in verse 15: (1) The nearest antecedent is τῷ σταυρῷ (tw staurw) in v. 14; (2) the idea of ἐδειγμάτισεν ἐν παρρησία (edeigmatisen en parrhsia, “made a public disgrace”) seems to be more in keeping with the idea of the cross; (3) a reference to Christ seems to miss the irony involved in the idea of triumph – the whole point is that where one would expect defeat, there came the victory; (4) if Christ is the subject of the participles in v. 15 then almost certainly the cross is the referent for αὐτῷ. Thus the best solution is to see αὐτῷ as a reference to the cross and the preposition ἐν (en) indicating “means” (i.e., by means of the cross) or possibly (though less likely) location (on the cross).

[2:1]  ²³ tn Or “I want you to know how hard I am working for you…”

[2:1]  ²⁴ tn Grk “as many as have not seen my face in the flesh.”

[4:3]  ²⁵ tn Though προσευχόμενοι (proseucomenoi) is an adverbial participle related to the previous imperative, προσκαρτερεῖτε (proskartereite), it is here translated as an independent clause due to requirements of contemporary English style.

[4:3]  ²⁶ tn The ἵνα (Jina) clause has been rendered as substantival here, indicating the content of the prayer rather than the purpose for it. These two ideas are very similar and difficult to differentiate in this passage, but the conjunction ἵνα following a verb of praying is generally regarded as giving the content of the prayer.

[4:3]  ²⁷ tn Grk “that God may open for us a door of the word to speak the mystery of Christ.” The construction in Greek is somewhat awkward in this clause. The translation attempts to simplify this structure somewhat and yet communicate exactly what Paul is asking for.

[4:3]  ²⁸ tn Or “so that we may speak.”

[4:3]  ²⁹ tn Or “in prison.”

[4:4]  ³⁰ tn The phrase begins with the ἵνα (Jina) clause and is subordinate to the imperative προσκαρτερεῖτε (proskartereite) in v. 2. The reference to the idea that Paul must make it known indicates that this clause is probably best viewed as purpose and not content, like the ἵνα of v. 3. It is the second purpose stated in the context; the first is expressed through the infinitive λαλῆσαι (lalhsai) in v. 3. The term “pray” at the beginning of the sentence is intended to pick up the imperative of v. 3.

[4:5]  ³¹ 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).