Matthew 9:4

9:4 When Jesus saw their reaction he said, “Why do you respond with evil in your hearts?

Psalms 139:2

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

even from far away you understand my motives.

Jeremiah 17:10

17:10 I, the Lord, probe into people’s minds.

I examine people’s hearts. ¹ 

I deal with each person according to how he has behaved.

I give them what they deserve based on what they have done.

Amos 4:13

4:13 For here he is!

He ²  formed the mountains and created the wind.

He reveals ³  his plans ⁴  to men.

He turns the dawn into darkness ⁵ 

and marches on the heights of the earth.

The Lord, the God who commands armies, ⁶  is his name!”

Mark 2:8

2:8 Now ⁷  immediately, when Jesus realized in his spirit that they were contemplating such thoughts, ⁸  he said to them, “Why are you thinking such things in your hearts? ⁹ 

John 2:24-25

2:24 But Jesus would not entrust himself to them, because he knew all people. ¹⁰  2:25 He did not need anyone to testify about man, ¹¹  for he knew what was in man. ¹² 

John 21:17

21:17 Jesus ¹³  said ¹⁴  a third time, “Simon, son of John, do you love me?” Peter was distressed ¹⁵  that Jesus ¹⁶  asked ¹⁷  him a third time, “Do you love me?” and said, ¹⁸  “Lord, you know everything. You know that I love you.” Jesus ¹⁹  replied, ²⁰  “Feed my sheep.

John 21:1

Jesus’ Appearance to the Disciples in Galilee

21:1 After this ²¹  Jesus revealed himself again to the disciples by the Sea of Tiberias. ²²  Now this is how he did so. ²³ 

Colossians 2:11

2:11 In him you also were circumcised – not, however, ²⁴  with a circumcision performed by human hands, but by the removal ²⁵  of the fleshly body, ²⁶  that is, ²⁷  through the circumcision done by Christ.

Hebrews 4:13

4:13 And no creature is hidden from God, ²⁸  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 ²⁹  with a deadly disease, ³⁰  and then all the churches will know that I am the one who searches minds and hearts. I will repay ³¹  each one of you ³²  what your deeds deserve. ³³ 

[17:10]  ¹ tn The term rendered “mind” here and in the previous verse is actually the Hebrew word for “heart.” However, in combination with the word rendered “heart” in the next line, which is the Hebrew for “kidneys,” it is best rendered “mind” because the “heart” was considered the center of intellect, conscience, and will and the “kidneys” the center of emotions.

[4:13]  ² tn Heb “For look, the one who.” This verse is considered to be the first hymnic passage in the book. The others appear at 5:8-9 and 9:5-6. Scholars debate whether these verses were originally part of a single hymn or three distinct pieces deliberately placed in each context for particular effect.

[4:13]  ³ tn Or “declares” (NAB, NASB).

[4:13]  ⁴ tn Or “his thoughts.” The translation assumes that the pronominal suffix refers to God and that divine self-revelation is in view (see 3:7). If the suffix refers to the following term אָדַם (’adam, “men”), then the expression refers to God’s ability to read men’s minds.

[4:13]  ⁵ tn Heb “he who makes dawn, darkness.” The meaning of the statement is unclear. The present translation assumes that allusion is made to God’s approaching judgment, when the light of day will be turned to darkness (see 5:20). Other options include: (1) “He makes the dawn [and] the darkness.” A few Hebrew mss, as well as the LXX, add the conjunction (“and”) between the two nouns. (2) “He turns darkness into glimmering dawn” (NJPS). See S. M. Paul (Amos [Hermeneia], 154), who takes שָׁחַר (shakhar) as “blackness” rather than “dawn” and עֵיפָה (’efah) as “glimmering dawn” rather than “darkness.”

[4:13]  ⁶ tn Traditionally, “God of hosts.”

[2:8]  ⁷ 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]  ⁸ tn Grk “they were thus reasoning within themselves.”

[2:8]  ⁹ tn Grk “Why are you reasoning these things in your hearts?”

[2:24]  ¹⁰ 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]  ¹¹ 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]  ¹² tn See previous note on “man” in this verse.

[21:17]  ¹³ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[21:17]  ¹⁴ tn Grk “said to him.” The words “to him” are clear from the context and slightly redundant in English.

[21:17]  ¹⁵ tn Or “was sad.”

[21:17]  ¹⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[21:17]  ¹⁷ tn Grk “said to.”

[21:17]  ¹⁸ tn Grk “and said to him.” The words “to him” are clear from the context and slightly redundant in English.

[21:17]  ¹⁹ 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]  ²⁰ tn Grk “Jesus said to him.”

[21:1]  ²¹ tn The time reference indicated by μετὰ ταῦτα (meta tauta) is indefinite, in comparison with the specific “after eight days” (μεθ᾿ ἡμέρας ὀκτώ, meq’ Jhmera" oktw) between the two postresurrection appearances of Jesus in 20:26.

[21:1]  ²² sn The Sea of Tiberias is another name for the Sea of Galilee (see 6:1).

[21:1]  ²³ tn Grk “how he revealed himself.”

[2:11]  ²⁴ tn The terms “however” and “but” in this sentence were supplied in order to emphasize the contrast.

[2:11]  ²⁵ tn The articular noun τῇ ἀπεκδύσει (th apekdusei) is a noun which ends in -σις (-sis) and therefore denotes action, i.e., “removal.” Since the head noun is a verbal noun, the following genitive τοῦ σώματος (tou swmatos) is understood as an objective genitive, receiving the action of the head noun.

[2:11]  ²⁶ tn Grk “in the removal of the body of flesh.” The genitive τῆς σαρκός (th" sarko") has been translated as an attributive genitive, “fleshly body.”

[2:11]  ²⁷ tn The second prepositional phrase beginning with ἐν τῇ περιτομῇ (en th peritomh) is parallel to the prepositional phrase ἐν τῇ ἀπεκδύσει (en th apekdusei) and gives a further explanation of it. The words “that is” were supplied to bring out this force in the translation.

[4:13]  ²⁸ tn Grk “him”; the referent (God) has been specified in the translation for clarity.

[2:23]  ²⁹ tn Grk “her children,” but in this context a reference to this woman’s followers or disciples is more likely meant.

[2:23]  ³⁰ 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]  ³¹ tn Grk “I will give.” The sense of δίδωμι (didwmi) in this context is more “repay” than “give.”

[2:23]  ³² sn This pronoun and the following one are plural in the Greek text.

[2:23]  ³³ tn Grk “each one of you according to your works.”