Ulangan 4:35
Konteks4:35 You have been taught that the Lord alone is God – there is no other besides him.
Ulangan 4:1
Konteks4:1 Now, Israel, pay attention to the statutes and ordinances 1 I am about to teach you, so that you might live and go on to enter and take possession of the land that the Lord, the God of your ancestors, 2 is giving you.
Kisah Para Rasul 8:1
Konteks8:1 And Saul agreed completely with killing 3 him.
Now on that day a great 4 persecution began 5 against the church in Jerusalem, 6 and all 7 except the apostles were forced to scatter throughout the regions 8 of Judea and Samaria.
Mazmur 9:10
Konteks9:10 Your loyal followers trust in you, 9
for you, Lord, do not abandon those who seek your help. 10
Yeremia 9:24
Konteks9:24 If people want to boast, they should boast about this:
They should boast that they understand and know me.
They should boast that they know and understand
that I, the Lord, act out of faithfulness, fairness, and justice in the earth
and that I desire people to do these things,” 11
says the Lord.
Yeremia 22:16
Konteks22:16 He upheld the cause of the poor and needy.
So things went well for Judah.’ 12
The Lord says,
‘That is a good example of what it means to know me.’ 13
Yeremia 24:7
Konteks24:7 I will give them the desire to acknowledge that I 14 am the Lord. I will be their God and they will be my people. For they will wholeheartedly 15 return to me.’
Yeremia 31:34
Konteks31:34 “People will no longer need to teach their neighbors and relatives to know me. 16 For all of them, from the least important to the most important, will know me,” 17 says the Lord. “For 18 I will forgive their sin and will no longer call to mind the wrong they have done.”
Hosea 4:1
Konteks4:1 Hear the word of the Lord, you Israelites! 19
For the Lord has a covenant lawsuit 20 against the people of Israel. 21
For there is neither faithfulness nor loyalty in the land,
nor do they acknowledge God. 22
Hosea 4:6
Konteks4:6 You have destroyed 23 my people
by failing to acknowledge me!
Because you refuse to acknowledge me, 24
I will reject you as my priests.
Because you reject 25 the law of your God,
I will reject 26 your descendants.
Yohanes 8:55
Konteks8:55 Yet 27 you do not know him, but I know him. If I were to say that I do not know him, 28 I would be a liar like you. But I do know him, and I obey 29 his teaching. 30
Yohanes 17:3
Konteks17:3 Now this 31 is eternal life 32 – that they know you, the only true God, and Jesus Christ, 33 whom you sent.
Kisah Para Rasul 17:23
Konteks17:23 For as I went around and observed closely your objects of worship, 34 I even found an altar with this inscription: 35 ‘To an unknown god.’ Therefore what you worship without knowing it, 36 this I proclaim to you.
Kisah Para Rasul 17:30
Konteks17:30 Therefore, although God has overlooked 37 such times of ignorance, 38 he now commands all people 39 everywhere to repent, 40
Roma 1:28
Konteks1:28 And just as they did not see fit to acknowledge God, 41 God gave them over to a depraved mind, to do what should not be done. 42
Roma 1:1
Konteks1:1 From Paul, 43 a slave 44 of Christ Jesus, 45 called to be an apostle, 46 set apart for the gospel of God. 47
Kolose 1:1-2
Konteks1:1 From Paul, 48 an apostle of Christ Jesus by the will of God, and Timothy our brother, 1:2 to the saints, the faithful 49 brothers and sisters 50 in Christ, at Colossae. Grace and peace to you 51 from God our Father! 52
Kolose 4:6
Konteks4:6 Let your speech always be gracious, seasoned with salt, so that you may know how you should answer everyone.
[4:1] 1 tn These technical Hebrew terms (חֻקִּים [khuqqim] and מִשְׁפָּטִים [mishpatim]) occur repeatedly throughout the Book of Deuteronomy to describe the covenant stipulations to which Israel had been called to subscribe (see, in this chapter alone, vv. 1, 5, 6, 8). The word חֻקִּים derives from the verb חֹק (khoq, “to inscribe; to carve”) and מִשְׁפָּטִים (mishpatim) from שָׁפַט (shafat, “to judge”). They are virtually synonymous and are used interchangeably in Deuteronomy.
[4:1] 2 tn Heb “fathers” (also in vv. 31, 37).
[8:1] 3 tn The term ἀναίρεσις (anairesi") can refer to murder (BDAG 64 s.v.; 2 Macc 5:13; Josephus, Ant. 5.2.12 [5.165]).
[8:1] 5 tn Grk “Now there happened on that day a great persecution.” It is less awkward to say in English “Now on that day a great persecution began.”
[8:1] 6 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[8:1] 7 sn All. Given that the Jerusalem church is still active after this and that the Hellenists are the focus of Acts 6-8, it is possible to argue that only the Hellenistic Christians were forced to scatter.
[9:10] 9 tn Heb “and the ones who know your name trust in you.” The construction vav (ו) conjunctive + imperfect at the beginning of the verse expresses another consequence of the statement made in v. 8. “To know” the
[9:10] 10 tn Heb “the ones who seek you.”
[9:24] 11 tn Or “fairness and justice, because these things give me pleasure.” Verse 24 reads in Hebrew, “But let the one who brags brag in this: understanding and knowing me that I, the
[22:16] 12 tn The words “for Judah” are not in the text, but the absence of the preposition plus object as in the preceding verse suggests that this is a more general statement, i.e., “things went well for everyone.”
[22:16] 13 tn Heb “Is that not what it means to know me.” The question is rhetorical and expects a positive answer. It is translated in the light of the context.
[22:16] sn Comparison of the usage of the words “know me” in their context in Jer 2:8; 9:3, 6, 24 and here will show that more than mere intellectual knowledge is involved. It involves also personal commitment to God and obedience to the demands of the agreements with him. The word “know” is used in ancient Near Eastern treaty contexts of submission to the will of the overlord. See further the notes on 9:3.
[24:7] 14 tn Heb “I will give them a heart to know me that I am the
[24:7] 15 tn Heb “with all their heart.”
[31:34] 16 tn Heb “teach…, saying, ‘Know the
[31:34] sn As mentioned in the translator’s note on 9:3 (9:2 HT) “knowing” God in covenant contexts like this involves more than just an awareness of who he is (9:23 [9:22 HT]). It involves an acknowledgment of his sovereignty and whole hearted commitment to obedience to him. This is perhaps best seen in the parallelisms in Hos 4:1; 6:6 where “the knowledge of God” is parallel with faithfulness and steadfast love and in the context of Hos 4 refers to obedience to the
[31:34] 17 sn This statement should be understood against the background of Jer 8:8-9 where class distinctions were drawn and certain people were considered to have more awareness and responsibility for knowing the law and also Jer 5:1-5 and 9:3-9 where the sinfulness of Israel was seen to be universal across these class distinctions and no trust was to be placed in friends, neighbors, or relatives because all without distinction had cast off God’s yoke (i.e., refused to submit themselves to his authority).
[31:34] 18 tn The Hebrew particle כִּי (ki) that introduces this clause refers to more than just the preceding clause (i.e., that all will know the
[4:1] 19 tn Heb “sons of Israel” (so NASB); KJV “children of Israel”; NAB, NRSV “people of Israel.”
[4:1] 20 tn The noun רִיב (riv, “dispute, lawsuit”) is used in two contexts: (1) nonlegal contexts: (a) “dispute” between individuals (e.g., Gen 13:7; Isa 58:1; Jer 15:10) or (b) “brawl; quarrel” between people (e.g., Exod 17:7; Deut 25:1); and (2) legal contexts: (a) “lawsuit; legal process” (e.g., Exod 23:3-6; Deut 19:17; 21:5; Ezek 44:24; Ps 35:23), (b) “lawsuit; legal case” (e.g., Deut 1:12; 17:8; Prov 18:17; 25:9), and (c) God’s “lawsuit” on behalf of a person or against his own people (Hos 4:1; 12:3; Mic 6:2; HALOT 1225-26 s.v. רִיב). The term in Hosea refers to a covenant lawsuit in which Yahweh the suzerain lodges a legal case against his disobedient vassal, accusing Israel and Judah of breach of covenant which will elicit the covenant curses.
[4:1] 21 tn Heb “with the inhabitants of the land” (so KJV); NAB, NASB, NRSV “against the inhabitants of the land.”
[4:1] 22 tn Heb “there is no truthfulness nor loyalty nor knowledge of God in the land.” Here “knowledge of God” refers to recognition of his authority and obedience to his will.
[4:6] 23 tn Heb “they have destroyed” or “my people are destroyed” (so KJV, NIV, NRSV).
[4:6] 24 tn Heb “Because you reject knowledge”; NLT “because they don’t know me.”
[4:6] 25 tn Heb “have forgotten”; NAB, NIV “have ignored.”
[4:6] 26 tn Heb “forget” (so KJV, NRSV); NLT “forget to bless.”
[8:55] 27 tn Here καί (kai) has been translated as “Yet” to indicate the contrast present in the context.
[8:55] 28 tn Grk “If I say, ‘I do not know him.’”
[17:3] 31 tn Using αὕτη δέ (Jauth de) to introduce an explanation is typical Johannine style; it was used before in John 1:19, 3:19, and 15:12.
[17:3] 32 sn This is eternal life. The author here defines eternal life for the readers, although it is worked into the prayer in such a way that many interpreters do not regard it as another of the author’s parenthetical comments. It is not just unending life in the sense of prolonged duration. Rather it is a quality of life, with its quality derived from a relationship with God. Having eternal life is here defined as being in relationship with the Father, the one true God, and Jesus Christ whom the Father sent. Christ (Χριστός, Cristos) is not characteristically attached to Jesus’ name in John’s Gospel; it occurs elsewhere primarily as a title and is used with Jesus’ name only in 1:17. But that is connected to its use here: The statement here in 17:3 enables us to correlate the statement made in 1:18 of the prologue, that Jesus has fully revealed what God is like, with Jesus’ statement in 10:10 that he has come that people might have life, and have it abundantly. These two purposes are really one, according to 17:3, because (abundant) eternal life is defined as knowing (being in relationship with) the Father and the Son. The only way to gain this eternal life, that is, to obtain this knowledge of the Father, is through the Son (cf. 14:6). Although some have pointed to the use of know (γινώσκω, ginwskw) here as evidence of Gnostic influence in the Fourth Gospel, there is a crucial difference: For John this knowledge is not intellectual, but relational. It involves being in relationship.
[17:3] 33 tn Or “and Jesus the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).
[17:23] 34 tn Or “your sanctuaries.” L&N 53.54 gives “sanctuary” (place of worship) as an alternate meaning for the word σεβάσματα (sebasmata).
[17:23] 35 tn Grk “on which was written,” but since it would have been carved in stone, it is more common to speak of an “inscription” in English. To simplify the English the relative construction with a passive verb (“on which was inscribed”) was translated as a prepositional phrase with a substantive (“inscription”).
[17:23] 36 tn BDAG 13 s.v. ἀγνοέω 1.b has “Abs. ὅ ἀγνοοῦντες εὐσεβεῖτε what you worship without knowing it (on the subject matter Maximus Tyr. 11, 5e: all sorts of philosophers ἴσασιν οὐκ ἑκόντες καὶ λέγουσιν ἄκοντες sc. τὸ θεῖον = they know and name God without intending to do so) Ac 17:23.” Paul, in typical Jewish Christian style, informs them of the true God, of whom their idols are an ignorant reflection.
[17:30] 37 tn Or “has deliberately paid no attention to.”
[17:30] 38 tn Or “times when people did not know.”
[17:30] 39 tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).
[17:30] 40 sn He now commands all people everywhere to repent. God was now asking all mankind to turn to him. No nation or race was excluded.
[1:28] 41 tn Grk “and just as they did not approve to have God in knowledge.”
[1:28] 42 tn Grk “the things that are improper.”
[1:1] 43 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[1:1] 44 tn Traditionally, “servant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
[1:1] sn Undoubtedly the background for the concept of being the Lord’s “slave” or “servant” is to be found in the Old Testament scriptures. For someone who was Jewish this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”
[1:1] 45 tc Many important
[1:1] 46 tn Grk “a called apostle.”
[1:1] 47 tn The genitive in the phrase εὐαγγέλιον θεοῦ (euangelion qeou, “the gospel of God”) could be translated as (1) a subjective genitive (“the gospel which God brings”) or (2) an objective genitive (“the gospel about God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, an interplay between the two concepts is intended: The gospel which God brings is in fact the gospel about himself. However, in view of God’s action in v. 2 concerning this gospel, a subjective genitive notion (“the gospel which God brings”) is slightly preferred.
[1:1] 48 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[1:2] 49 tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.
[1:2] 50 tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).
[1:2] 51 tn Or “Grace to you and peace.”
[1:2] 52 tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these