2 Chronicles 6:30

6:30 then listen from your heavenly dwelling place, forgive their sin, ¹  and act favorably toward each one based on your evaluation of their motives. ²  (Indeed you are the only one who can correctly evaluate the motives of all people.) ³ 

Psalms 110:3

110:3 Your people willingly follow you ⁴  when you go into battle. ⁵ 

On the holy hills ⁶  at sunrise ⁷  the dew of your youth ⁸  belongs to you. ⁹ 

Proverbs 16:1

16:1 The intentions of the heart ¹⁰  belong to a man, ¹¹ 

but the answer of the tongue ¹²  comes from ¹³  the Lord. ¹⁴ 

Proverbs 21:1-2

21:1 The king’s heart ¹⁵  is in the hand ¹⁶  of the Lord like channels of water; ¹⁷ 

he turns it wherever he wants.

21:2 All of a person’s ways seem right in his own opinion, ¹⁸ 

but the Lord evaluates ¹⁹  the motives. ²⁰ 

John 2:24-25

2:24 But Jesus would not entrust himself to them, because he knew all people. ²¹  2:25 He did not need anyone to testify about man, ²²  for he knew what was in man. ²³ 

John 21:17

21:17 Jesus ²⁴  said ²⁵  a third time, “Simon, son of John, do you love me?” Peter was distressed ²⁶  that Jesus ²⁷  asked ²⁸  him a third time, “Do you love me?” and said, ²⁹  “Lord, you know everything. You know that I love you.” Jesus ³⁰  replied, ³¹  “Feed my sheep.

John 21:2

21:2 Simon Peter, Thomas ³²  (called Didymus), ³³  Nathanael ³⁴  (who was from Cana ³⁵  in Galilee), the sons ³⁶  of Zebedee, ³⁷  and two other disciples ³⁸  of his were together.

John 2:19

2:19 Jesus replied, ³⁹  “Destroy ⁴⁰  this temple and in three days I will raise it up again.”

Hebrews 4:13

4:13 And no creature is hidden from God, ⁴¹  but everything is naked and exposed to the eyes of him to whom we must render an account.

[6:30]  ¹ tn The words “their sin” are not in the Hebrew text, but are supplied for clarification.

[6:30]  ² tn Heb “and act and give to each one according to all his ways because you know his heart.” In the Hebrew text vv. 28-30a actually contain one lengthy conditional sentence, which the translation has divided up for stylistic reasons.

[6:30]  ³ tn Heb “Indeed you know, you alone, the heart of all the sons of mankind.”

[110:3]  ⁴ tn Heb “your people, free will offerings.” Perhaps the people, in their willingness to volunteer, are compared metaphorically to freewill offerings. Following the LXX, some revocalize the text and read “with you is nobility.”

[110:3]  ⁵ tn Heb “in the day of your power.”

[110:3]  ⁶ tc Heb “in splendor of holiness.” The plural construct form הַדְרֵי (hadrey, from הָדַר, hadar, “splendor”) occurs only here; it may indicate degree or perhaps refer by metonymy to garments (see Pss 29:2 and 96:9, where the phrase הַדְרַת קֹדֶשׁ [hadrat qodesh] refers to “holy attire”). If one retains the reading of the MT, this phrase should probably be taken with the preceding line. However, because of the subsequent references to “dawn” and to “dew,” it is better to emend the text to הַרְרֵי קֹדֶשׁ (harrey qodesh, “mountains of holiness”), a reading found in many medieval Hebrew mss and in some other ancient witnesses (see Joel 2:2; Ps 133:3, as well as L. C. Allen, Psalms 101-150 [WBC], 80). The “mountains of holiness” are probably the hills surrounding Zion (see Ps 87:1; 125:2; 133:3).

[110:3]  ⁷ tn Heb “from the womb of dawn.” The Hebrew noun רֶחֶם (rekhem, “womb”) is probably used here metonymically for “birth.” The form מִשְׁחָר (mishkhar) occurs only here and should be emended to שַׁחַר (shakhar, “dawn”) with the mem (מ) being understood as dittographic (note the final mem [ם] on the preceding word). The phrase “womb [i.e., “birth”] of dawn” refers to sunrise.

[110:3]  ⁸ sn The point of the metaphor is not entirely clear. The dew may symbolize the king’s youthful vitality or, more likely (note the parallelism), may refer to his army of strong, youthful warriors.

[110:3]  ⁹ tn Heb “to you [is].”

[16:1]  ¹⁰ tn Heb “plans of the heart” (so ASV, NASB, NIV). The phrase מַעַרְכֵי־לֵב (ma’arkhe-lev) means “the arrangements of the mind.”

[16:1]  ¹¹ tn Heb “[are] to a man.”

[16:1]  ¹² tn Here “the tongue” is a metonymy of cause in which the instrument of speech is put for what is said: the answer expressed.

[16:1]  ¹³ sn The contrasting prepositions enhance the contrasting ideas – the ideas belong to people, but the words come from the Lord.

[16:1]  ¹⁴ sn There are two ways this statement can be taken: (1) what one intends to say and what one actually says are the same, or (2) what one actually says differs from what the person intended to say. The second view fits the contrast better. The proverb then is giving a glimpse of how God even confounds the wise. When someone is trying to speak [“answer” in the book seems to refer to a verbal answer] before others, the Lord directs the words according to his sovereign will.

[21:1]  ¹⁵ sn “Heart” is a metonymy of subject; it signifies the ability to make decisions, if not the decisions themselves.

[21:1]  ¹⁶ sn “Hand” in this passage is a personification; the word is frequently used idiomatically for “power,” and that is the sense intended here.

[21:1]  ¹⁷ tn “Channels of water” (פַּלְגֵי, palge) is an adverbial accusative, functioning as a figure of comparison – “like channels of water.” Cf. NAB “Like a stream”; NIV “watercourse”; NRSV, NLT “a stream of water.”

[21:2]  ¹⁸ tn Heb “in his own eyes.” The term “eyes” is a metonymy for estimation, opinion, evaluation.

[21:2]  ¹⁹ tn Heb “weighs” (so NASB, NIV, NRSV); NLT “examines”; NCV, TEV “judges.”

[21:2]  ²⁰ tn Heb “the hearts.” The term לֵב (lev, “heart”) is used as a metonymy of association for thoughts and motives (BDB 660-61 s.v. 6-7). Even though people think they know themselves, the Lord evaluates motives as well (e.g., Prov 16:2).

[2:24]  ²¹ 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]  ²² 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]  ²³ tn See previous note on “man” in this verse.

[21:17]  ²⁴ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[21:17]  ²⁵ tn Grk “said to him.” The words “to him” are clear from the context and slightly redundant in English.

[21:17]  ²⁶ tn Or “was sad.”

[21:17]  ²⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[21:17]  ²⁸ tn Grk “said to.”

[21:17]  ²⁹ tn Grk “and said to him.” The words “to him” are clear from the context and slightly redundant in English.

[21:17]  ³⁰ 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]  ³¹ tn Grk “Jesus said to him.”

[21:2]  ³² tn Grk “and Thomas.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use a coordinating conjunction only between the last two elements of a series.

[21:2]  ³³ sn Didymus means “the twin” in Greek.

[21:2]  ³⁴ tn Grk “and Nathanael.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use a coordinating conjunction only between the last two elements of a series.

[21:2]  ³⁵ map For location see Map1 C3; Map2 D2; Map3 C5.

[21:2]  ³⁶ tn Grk “and the sons.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use a coordinating conjunction only between the last two elements of a series.

[21:2]  ³⁷ sn The sons of Zebedee were James and John.

[21:2]  ³⁸ sn The two other disciples who are not named may have been Andrew and Philip, who are mentioned together in John 6:7-8 and 12:22.

[2:19]  ³⁹ tn Grk “answered and said to them.”

[2:19]  ⁴⁰ tn The imperative here is really more than a simple conditional imperative (= “if you destroy”); its semantic force here is more like the ironical imperative found in the prophets (Amos 4:4, Isa 8:9) = “Go ahead and do this and see what happens.”

[4:13]  ⁴¹ tn Grk “him”; the referent (God) has been specified in the translation for clarity.