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 29:1

David Is Rejected by the Philistine Leaders

29:1 The Philistines assembled all their troops ⁷  at Aphek, while Israel camped at the spring that is in Jezreel.

Psalms 45:13

45:13 The princess ⁸  looks absolutely magnificent, ⁹ 

decked out in pearls and clothed in a brocade trimmed with gold. ¹⁰ 

Jeremiah 4:14

4:14 “Oh people of Jerusalem, purify your hearts from evil ¹¹ 

so that you may yet be delivered.

How long will you continue to harbor up

wicked schemes within you?

Matthew 23:25-28

23:25 “Woe to you, experts in the law ¹²  and you Pharisees, hypocrites! You clean the outside of the cup and the dish, but inside they are full of greed and self-indulgence. 23:26 Blind Pharisee! First clean the inside of the cup, ¹³  so that the outside may become clean too!

23:27 “Woe to you, experts in the law ¹⁴  and you Pharisees, hypocrites! You are like whitewashed tombs that look beautiful on the outside but inside are full of the bones of the dead and of everything unclean. ¹⁵  23:28 In the same way, on the outside you look righteous to people, but inside you are full of hypocrisy and lawlessness.

Luke 11:39

11:39 But the Lord said to him, “Now you Pharisees clean ¹⁶  the outside of the cup and the plate, but inside you are full of greed and wickedness. ¹⁷ 

Luke 17:21

17:21 nor will they say, ‘Look, here it is!’ or ‘There!’ For indeed, the kingdom of God is ¹⁸  in your midst.” ¹⁹ 

John 4:23

4:23 But a time ²⁰  is coming – and now is here ²¹  – when the true worshipers will worship the Father in spirit and truth, for the Father seeks ²²  such people to be ²³  his worshipers. ²⁴ 

John 4:1

Departure From Judea

4:1 Now when Jesus ²⁵  knew that the Pharisees ²⁶  had heard that he ²⁷  was winning ²⁸  and baptizing more disciples than John

John 3:4

3:4 Nicodemus said to him, “How can a man be born when he is old? He cannot enter his mother’s womb and be born a second time, can he?” ²⁹ 

[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.”

[29:1]  ⁷ tn Heb “camps.”

[45:13]  ⁸ tn Heb “[the] daughter of a king.”

[45:13]  ⁹ tn Heb “[is] completely glorious.”

[45:13]  ¹⁰ tc Heb “within, from settings of gold, her clothing.” The Hebrew term פְּנִימָה (pÿnimah, “within”), if retained, would go with the preceding line and perhaps refer to the bride being “within” the palace or her bridal chamber (cf. NIV, NRSV). Since the next two lines refer to her attire (see also v. 9b), it is preferable to emend the form to פְּנִינִיהָּ (“her pearls”) or to פְּנִינִים (“pearls”). The mem (מ) prefixed to “settings” is probably dittographic.

[4:14]  ¹¹ tn Heb “Oh, Jerusalem, wash your heart from evil.”

[23:25]  ¹² tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.

[23:26]  ¹³ tc A very difficult textual problem is found here. The most important Alexandrian and Byzantine, as well as significant Western, witnesses (א B C L W 0102 0281 ˹³ 33 Ï lat co) have “and the dish” (καὶ τῆς παροψίδος, kai th" paroyido") after “cup,” while few important witnesses (D Θ Ë¹ 700 and some versional and patristic authorities) omit the phrase. On the one hand, scribes sometimes tended to eliminate redundancy; since “and the dish” is already present in v. 25, it may have been deleted in v. 26 by well-meaning scribes. On the other hand, as B. M. Metzger notes, the singular pronoun αὐτοῦ (autou, “its”) with τὸ ἐκτός (to ekto", “the outside”) in some of the same witnesses that have the longer reading (viz., B* ˹³ al) hints that their archetype lacked the words (TCGNT 50). Further, scribes would be motivated both to add the phrase from v. 25 and to change αὐτοῦ to the plural pronoun αὐτῶν (aujtwn, “their”). Although the external evidence for the shorter reading is not compelling in itself, combined with these two prongs of internal evidence, it is to be slightly preferred.

[23:27]  ¹⁴ tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.

[23:27]  ¹⁵ sn This was an idiom for hypocrisy – just as the wall was painted on the outside but something different on the inside, so this person was not what he appeared or pretended to be (for discussion of a similar metaphor, see L&N 88.234; BDAG 1010 s.v. τοῖχος). See Deut 28:22; Ezek 13:10-16; Acts 23:3.

[11:39]  ¹⁶ sn The allusion to washing (clean the outside of the cup) shows Jesus knew what they were thinking and deliberately set up a contrast that charged them with hypocrisy and majoring on minors.

[11:39]  ¹⁷ tn Or “and evil.”

[17:21]  ¹⁸ tn This is a present tense in the Greek text. In contrast to waiting and looking for the kingdom, it is now available.

[17:21]  ¹⁹ tn This is a far better translation than “in you.” Jesus would never tell the hostile Pharisees that the kingdom was inside them. The reference is to Jesus present in their midst. He brings the kingdom. Another possible translation would be “in your grasp.” For further discussion and options, see D. L. Bock, Luke (BECNT), 2:1414-19.

[4:23]  ²⁰ tn Grk “an hour.”

[4:23]  ²¹ tn “Here” is not in the Greek text but is supplied to conform to contemporary English idiom.

[4:23]  ²² sn See also John 4:27.

[4:23]  ²³ tn Or “as.” The object-complement construction implies either “as” or “to be.”

[4:23]  ²⁴ tn This is a double accusative construction of object and complement with τοιούτους (toioutous) as the object and the participle προσκυνοῦντας (proskunounta") as the complement.

[4:1]  ²⁵ tc Several early and important witnesses, along with the majority of later ones (Ì^66c,75 A B C L W^s Ψ 083 ˹³ 33 Ï sa), have κύριος (kurio", “Lord”) here instead of ᾿Ιησοῦς (Ihsou", “Jesus”). As significant as this external support is, the internal evidence seems to be on the side of ᾿Ιησοῦς. “Jesus” is mentioned two more times in the first two verses of chapter four in a way that is stylistically awkward (so much so that the translation has substituted the pronoun for the first one; see tn note below). This seems to be sufficient reason to motivate scribes to change the wording to κύριος. Further, the reading ᾿Ιησοῦς is not without decent support, though admittedly not as strong as that for κύριος (Ì^66* א D Θ 086 ˹ 565 1241 al lat bo). On the other hand, this Gospel speaks of Jesus as Lord in the evangelist’s narrative descriptions elsewhere only in 11:2; 20:18, 20; 21:12; and probably 6:23, preferring ᾿Ιησοῦς most of the time. This fact could be used to argue that scribes, acquainted with John’s style, changed κύριος to ᾿Ιησοῦς. But the immediate context generally is weighed more heavily than an author’s style. It is possible that neither word was in the original text and scribes supplied what they thought most appropriate (see TCGNT 176). But without ms evidence to this effect coupled with the harder reading ᾿Ιησοῦς, this conjecture must remain doubtful. All in all, it is best to regard ᾿Ιησοῦς as the original reading here.

[4:1]  ²⁶ sn See the note on Pharisees in 1:24.

[4:1]  ²⁷ tn Grk “Jesus”; the repetition of the proper name is somewhat redundant in English (see the beginning of the verse) and so the pronoun (“he”) has been substituted here.

[4:1]  ²⁸ tn Grk “was making.”

[3:4]  ²⁹ tn The grammatical structure of the question in Greek presupposes a negative reply.