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 3:11-13

3:11 The Lord said to Samuel, “Look! I am about to do something in Israel; ⁷  when anyone hears about it, both of his ears will tingle. 3:12 On that day I will carry out ⁸  against Eli everything that I spoke about his house – from start to finish! 3:13 You ⁹  should tell him that I am about to judge his house forever because of ¹⁰  the sin that he knew about. For his sons were cursing God, ¹¹  and he did not rebuke them.

1 Samuel 8:18

8:18 In that day you will cry out because of your king whom you have chosen for yourselves, but the Lord won’t answer you in that day.” ¹² 

1 Samuel 8:1

Israel Seeks a King

8:1 In his old age Samuel appointed his sons as judges over Israel.

1 Samuel 28:2

28:2 David replied to Achish, “That being the case, you will come to know what your servant can do!” Achish said to David, “Then I will make you my bodyguard ¹³  from now on.” ¹⁴ 

1 Samuel 29:1

David Is Rejected by the Philistine Leaders

29:1 The Philistines assembled all their troops ¹⁵  at Aphek, while Israel camped at the spring that is in Jezreel.

1 Samuel 29:1

David Is Rejected by the Philistine Leaders

29:1 The Philistines assembled all their troops ¹⁶  at Aphek, while Israel camped at the spring that is in Jezreel.

Proverbs 23:7

23:7 for he is ¹⁷  like someone calculating the cost ¹⁸  in his mind. ¹⁹ 

“Eat and drink,” he says to you,

but his heart is not with you;

Acts 5:4

5:4 Before it was sold, ²⁰  did it not ²¹  belong to you? And when it was sold, was the money ²²  not at your disposal? How have you thought up this deed in your heart? ²³  You have not lied to people ²⁴  but to God!”

Hebrews 4:12

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.

[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.”

[3:11]  ⁷ tn The Hebrew text adds “so that” here, formally connecting this clause with the next.

[3:12]  ⁸ tn Or “fulfill.”

[3:13]  ⁹ tc The MT has וְהִגַּדְתִּי לוֹ (vÿhiggadti lo). The verb is Hiphil perfect 1st person common singular, and apparently the conjunction should be understood as vav consecutive (“I will say to him”). But the future reference makes more sense if Samuel is the subject. This would require dropping the final י (yod) and reading the 2nd person masculine singular וְהִגַּדְתָּ (vÿhiggadta). Although there is no external evidence to support it, this reading has been adopted in the present translation. The alternative is to understand the MT to mean “I said to him,” but for this we would expect the preterite with vav consecutive.

[3:13]  ¹⁰ tn The translation understands the preposition to have a causal sense. However, the preposition could also be understood as the beth pretii, indicating in a broad sense the price attached to this action. So GKC 380 §119.p.

[3:13]  ¹¹ tc The translation follows the LXX θεόν (qeon, “God”) rather than the MT לָהֶם (lahem, “to them”). The MT seems to mean “they were bringing a curse on themselves” (cf. ASV, NASB). But this meaning is problematic in part because the verb qll means “to curse,” not “to bring a curse on,” and in part because it takes an accusative object rather than the equivalent of a dative. This is one of the so-called tiqqune sopherim, or “emendations of the scribes.” Why would the ancient copyists alter the original statement about Eli’s sons cursing God to the less objectionable statement that they brought a curse on themselves? Some argue that the scribes were concerned that such a direct and blasphemous affront against God could occur without an immediate response of judgment from God. Therefore they changed the text by deleting two letters א and י (alef and yod) from the word for “God,” with the result that the text then read “to them.” If this ancient scribal claim is accepted as accurate, it implies that the MT here is secondary. The present translation follows the LXX (κακολογοῦντες θεόν, kakologounte" qeon) and a few mss of the Old Latin in reading “God” rather than the MT “to them.” Cf. also NAB, NRSV, NLT.

[8:18]  ¹² tc The LXX adds “because you have chosen for yourselves a king.”

[28:2]  ¹³ tn Heb “the guardian for my head.”

[28:2]  ¹⁴ tn Heb “all the days.”

[29:1]  ¹⁵ tn Heb “camps.”

[29:1]  ¹⁶ tn Heb “camps.”

[23:7]  ¹⁷ tc The line is difficult; it appears to mean that the miser is the kind of person who has calculated the cost of everything in his mind as he offers the food. The LXX has: “Eating and drinking with him is as if one should swallow a hair; do not introduce him to your company nor eat bread with him.” The Hebrew verb “to calculate” (שָׁעַר, sha’ar) with a change of vocalization and of sibilant would yield “hair” (שֵׂעָר, se’ar) – “like a hair in the throat [נֶפֶשׁ, nefesh], so is he.” This would picture an irritating experience. The Instruction of Amenemope uses “blocking the throat” in a similar saying (chapt. 11, 14:7 [ANET 423]). The suggested change is plausible and is followed by NRSV; but the rare verb “to calculate” in the MT would be easier to defend on the basis of the canons of textual criticism because it is the more difficult reading.

[23:7]  ¹⁸ tn The phrase “the cost” does not appear in the Hebrew but is implied by the verb; it is supplied in the translation for the sake of clarity.

[23:7]  ¹⁹ tn Heb “soul.”

[5:4]  ²⁰ tn Grk “Remaining to you.”

[5:4]  ²¹ tn The negative interrogative particle οὐχί (ouci) expects a positive reply to this question and the following one (“And when it was sold, was it not at your disposal?”).

[5:4]  ²² tn Grk “it”; the referent of the pronoun (the money generated from the sale of the land) has been specified in the translation for clarity.

[5:4]  ²³ tn Grk “How is it that you have [or Why have you] placed this deed in your heart?” Both of these literal translations differ from the normal way of expressing the thought in English.

[5:4]  ²⁴ tn Grk “to men.” If Peter’s remark refers only to the apostles, the translation “to men” would be appropriate. But if (as is likely) the action was taken to impress the entire congregation (who would presumably have witnessed the donation or been aware of it) then the more general “to people” is more appropriate, since the audience would have included both men and women.