Matthew 12:25

12:25 Now when Jesus ¹  realized what they were thinking, he said to them, ²  “Every kingdom divided against itself is destroyed, ³  and no town or house divided against itself will stand.

Matthew 16:7-8

16:7 So ⁴  they began to discuss this among themselves, saying, “It is because we brought no bread.” 16:8 When Jesus learned of this, ⁵  he said, “You who have such little faith! ⁶  Why are you arguing ⁷  among yourselves about having no bread?

Psalms 44:21

44:21 would not God discover it,

for he knows ⁸  one’s thoughts? ⁹ 

Psalms 139:2

139:2 You know when I sit down and when I get up;

even from far away you understand my motives.

Mark 2:8

2:8 Now ¹⁰  immediately, when Jesus realized in his spirit that they were contemplating such thoughts, ¹¹  he said to them, “Why are you thinking such things in your hearts? ¹² 

Mark 8:16-17

8:16 So they began to discuss with one another about having no bread. ¹³  8:17 When he learned of this, ¹⁴  Jesus said to them, “Why are you arguing ¹⁵  about having no bread? Do you still not see or understand? Have your hearts been hardened?

Mark 12:15

12:15 But he saw through their hypocrisy and said ¹⁶  to them, “Why are you testing me? Bring me a denarius ¹⁷  and let me look at it.”

Luke 5:22

5:22 When Jesus perceived ¹⁸  their hostile thoughts, ¹⁹  he said to them, ²⁰  “Why are you raising objections ²¹  within yourselves?

Luke 6:8

6:8 But ²²  he knew ²³  their thoughts, ²⁴  and said to the man who had the withered hand, “Get up and stand here.” ²⁵  So ²⁶  he rose and stood there.

Luke 7:40

7:40 So ²⁷  Jesus answered him, ²⁸  “Simon, I have something to say to you.” He replied, ²⁹  “Say it, Teacher.”

Luke 9:46-47

Concerning the Greatest

9:46 Now an argument started among the disciples ³⁰  as to which of them might be ³¹  the greatest. 9:47 But when Jesus discerned their innermost thoughts, ³²  he took a child, had him stand by ³³  his side,

Luke 11:17

11:17 But Jesus, ³⁴  realizing their thoughts, said to them, ³⁵  “Every kingdom divided against itself is destroyed, ³⁶  and a divided household falls. ³⁷ 

John 2:24-25

2:24 But Jesus would not entrust himself to them, because he knew all people. ³⁸  2:25 He did not need anyone to testify about man, ³⁹  for he knew what was in man. ⁴⁰ 

John 6:61

6:61 When Jesus was aware ⁴¹  that his disciples were complaining ⁴²  about this, he said to them, “Does this cause you to be offended? ⁴³ 

John 6:64

6:64 But there are some of you who do not believe.” (For Jesus had already known from the beginning who those were who did not believe, and who it was who would betray him.) ⁴⁴ 

John 16:19

16:19 Jesus could see ⁴⁵  that they wanted to ask him about these things, ⁴⁶  so ⁴⁷  he said to them, “Are you asking ⁴⁸  each other about this – that I said, ‘In a little while you ⁴⁹  will not see me; again after a little while, you ⁵⁰  will see me’?

John 16:30

16:30 Now we know that you know everything ⁵¹  and do not need anyone ⁵²  to ask you anything. ⁵³  Because of this ⁵⁴  we believe that you have come from God.”

John 21:17

21:17 Jesus ⁵⁵  said ⁵⁶  a third time, “Simon, son of John, do you love me?” Peter was distressed ⁵⁷  that Jesus ⁵⁸  asked ⁵⁹  him a third time, “Do you love me?” and said, ⁶⁰  “Lord, you know everything. You know that I love you.” Jesus ⁶¹  replied, ⁶²  “Feed my sheep.

Hebrews 4:12-13

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. 4:13 And no creature is hidden from God, ⁶³  but everything is naked and exposed to the eyes of him to whom we must render an account.

Revelation 2:23

2:23 Furthermore, I will strike her followers ⁶⁴  with a deadly disease, ⁶⁵  and then all the churches will know that I am the one who searches minds and hearts. I will repay ⁶⁶  each one of you ⁶⁷  what your deeds deserve. ⁶⁸ 

[12:25]  ¹ tc The majority of mss read ὁ ᾿Ιησοῦς (Jo Ihsous, “Jesus”), which clarifies who is the subject of the sentence. Although the shorter text is attested in far fewer witnesses (̲¹ א B D 892* sy^s,c sa bo), both the pedigree of the mss and the strong internal evidence (viz., scribes were not prone to intentionally delete the name of Jesus) argue for the omission of Jesus’ name. The name has been included in the translation, however, for clarity.

[12:25]  ² sn Jesus here demonstrated the absurdity of the thinking of the religious leaders who maintained that he was in league with Satan and that he actually derived his power from the devil. He first teaches (vv. 25-28) that if he casts out demons by the ruler of the demons, then in reality Satan is fighting against himself, with the result that his kingdom has come to an end. He then teaches (v. 29) about tying up the strong man to prove that he does not need to align himself with the devil because he is more powerful. Jesus defeated Satan at his temptation (4:1-11) and by his exorcisms he clearly demonstrated himself to be stronger than the devil. The passage reveals the desperate condition of the religious leaders, who in their hatred for Jesus end up attributing the work of the Holy Spirit to Satan (a position for which they will be held accountable, 12:31-32).

[12:25]  ³ tn Or “is left in ruins.”

[16:7]  ⁴ tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ saying about the Pharisees and Sadducees.

[16:8]  ⁵ tn Or “becoming aware of it.”

[16:8]  ⁶ tn Grk “Those of little faith.”

[16:8]  ⁷ tn Or “discussing.”

[44:21]  ⁸ tn The active participle describes what is characteristically true.

[44:21]  ⁹ 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.

[2:8]  ¹⁰ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the shift from the thoughts of the experts in the law to Jesus’ response.

[2:8]  ¹¹ tn Grk “they were thus reasoning within themselves.”

[2:8]  ¹² tn Grk “Why are you reasoning these things in your hearts?”

[8:16]  ¹³ tn Grk “And they were discussing with one another that they had no bread.”

[8:17]  ¹⁴ tn Or “becoming aware of it.”

[8:17]  ¹⁵ tn Or “discussing.”

[12:15]  ¹⁶ tn Grk “Aware of their hypocrisy he said.”

[12:15]  ¹⁷ tn Here the specific name of the coin was retained in the translation, because not all coins in circulation in Palestine at the time carried the image of Caesar. In other places δηνάριον (dhnarion) has been translated simply as “silver coin” with an explanatory note.

[5:22]  ¹⁸ sn Jesus often perceived people’s thoughts in Luke; see 4:23; 6:8; 7:40; 9:47. Such a note often precedes a rebuke.

[5:22]  ¹⁹ tn Grk “reasonings.” This is the noun form of the infinitive διαλογίζεσθαι (dialogizesqai, “began to reason to themselves”) used in v. 21. Jesus’ reply to them in the latter part of the present verse makes clear that these reasonings were mental and internal, so the translation “thoughts” was used here. On the hostile or evil nature of these thoughts, see G. Schrenk, TDNT 2:97.

[5:22]  ²⁰ tn Grk “answering, he said to them.” This construction with passive participle and finite verb is pleonastic (redundant) and has been simplified in the translation.

[5:22]  ²¹ tn The Greek verb διαλογίζεσθε (dialogizesqe, “you reason”), used in context with διαλογισμούς (dialogismous, “reasonings”), connotes more than neutral reasoning or thinking. While the verb can refer to normal “reasoning,” “discussion,” or “reflection” in the NT, its use here in Luke 5:22, alongside the noun – which is regularly used with a negative sense in the NT (cf. Matt 15:19; Mark 7:21; Luke 2:35, 6:8, 9:47; Rom 1:21; 1 Cor 3:20; G. Schrenk, TDNT 2:96-97; D. L. Bock, Luke [BECNT], 1:484) – suggests the idea of “contention.” Therefore, in order to reflect the hostility evident in the reasoning of the Pharisees and teachers of the law, the verb has been translated as “raising objections.”

[6:8]  ²² tn Here the conjunction δέ (de) has been translated as contrastive.

[6:8]  ²³ sn The statement that Jesus knew their thoughts adds a prophetic note to his response; see Luke 5:22.

[6:8]  ²⁴ tn Grk “their reasonings.” The implication is that Jesus knew his opponents’ plans and motives, so the translation “thoughts” was used here.

[6:8]  ²⁵ sn Most likely synagogues were arranged with benches along the walls and open space in the center for seating on the floor.

[6:8]  ²⁶ tn Here καί (kai) has been translated as “so” to indicate the man’s action was a result of Jesus’ order.

[7:40]  ²⁷ tn Here καί (kai) has been translated as “so” to indicate the connection with the preceding statement recording the Pharisee’s thoughts.

[7:40]  ²⁸ tn Grk “answering, said to him.” This is redundant in contemporary English and has been simplified to “answered him.”

[7:40]  ²⁹ tn Grk “he said.”

[9:46]  ³⁰ tn Grk “among them”; the referent (the disciples) has been specified in the translation for clarity.

[9:46]  ³¹ tn The use of the optative mood means the answer is not clear (BDF §§267.2.3; 385.2.2).

[9:47]  ³² tn Grk “knowing the thoughts of their hearts” (an idiom).

[9:47]  ³³ tn On this use of παρά (para), see BDF §239.1.1.

[11:17]  ³⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:17]  ³⁵ sn Jesus here demonstrated the absurdity of the thinking of those who maintained that he was in league with Satan and that he actually derived his power from the devil. He first teaches (vv. 17-20) that if he casts out demons by the ruler of the demons, then in reality Satan is fighting against himself, with the result that his kingdom has come to an end. He then teaches (v. 21-22) about defeating the strong man to prove that he does not need to align himself with the devil because he is more powerful. Jesus defeated Satan at his temptation (4:1-13) and by his exorcisms he clearly demonstrated himself to be stronger than the devil. The passage reveals the desperate condition of the religious leaders, who in their hatred for Jesus end up attributing the work of the Holy Spirit to Satan.

[11:17]  ³⁶ tn Or “is left in ruins.”

[11:17]  ³⁷ tn Grk “and house falls on house.” This phrase pictures one house collapsing on another, what is called today a “house of cards.”

[2:24]  ³⁸ 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]  ³⁹ 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]  ⁴⁰ tn See previous note on “man” in this verse.

[6:61]  ⁴¹ tn Grk “When Jesus knew within himself.”

[6:61]  ⁴² tn Or “were grumbling.”

[6:61]  ⁴³ tn Or “Does this cause you to no longer believe?” (Grk “cause you to stumble?”)

[6:64]  ⁴⁴ sn This is a parenthetical comment by the author.

[16:19]  ⁴⁵ tn Grk “knew.”

[16:19]  ⁴⁶ tn The words “about these things” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context.

[16:19]  ⁴⁷ tn Καί (kai) has been translated as “so” here to indicate the following statement is a result of Jesus’ observation in v. 19a.

[16:19]  ⁴⁸ tn Grk “inquiring” or “seeking.”

[16:19]  ⁴⁹ tn Grk “A little while, and you.”

[16:19]  ⁵⁰ tn Grk “and again a little while, and you.”

[16:30]  ⁵¹ tn Grk “all things.”

[16:30]  ⁵² tn Grk “and have no need of anyone.”

[16:30]  ⁵³ tn The word “anything” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.

[16:30]  ⁵⁴ tn Or “By this.”

[21:17]  ⁵⁵ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[21:17]  ⁵⁶ tn Grk “said to him.” The words “to him” are clear from the context and slightly redundant in English.

[21:17]  ⁵⁷ tn Or “was sad.”

[21:17]  ⁵⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[21:17]  ⁵⁹ tn Grk “said to.”

[21:17]  ⁶⁰ tn Grk “and said to him.” The words “to him” are clear from the context and slightly redundant in English.

[21:17]  ⁶¹ 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]  ⁶² tn Grk “Jesus said to him.”

[4:13]  ⁶³ tn Grk “him”; the referent (God) has been specified in the translation for clarity.

[2:23]  ⁶⁴ tn Grk “her children,” but in this context a reference to this woman’s followers or disciples is more likely meant.

[2:23]  ⁶⁵ tn Grk “I will kill with death.” θάνατος (qanatos) can in particular contexts refer to a manner of death, specifically a contagious disease (see BDAG 443 s.v. 3; L&N 23.158).

[2:23]  ⁶⁶ tn Grk “I will give.” The sense of δίδωμι (didwmi) in this context is more “repay” than “give.”

[2:23]  ⁶⁷ sn This pronoun and the following one are plural in the Greek text.

[2:23]  ⁶⁸ tn Grk “each one of you according to your works.”