Keluaran 33:12

33:12 Moses said to the Lord, “See, you have been saying to me, ‘Bring this people up,’ ¹  but you have not let me know whom you will send with me. But you said, ‘I know you by name, ²  and also you have found favor in my sight.’

Keluaran 33:17

33:17 The Lord said to Moses, “I will do this thing also that you have requested, for you have found favor in my sight, and I know ³  you by name.”

Mazmur 1:6

1:6 Certainly ⁴  the Lord guards the way of the godly, ⁵ 

but the way of the wicked ends in destruction. ⁶ 

Mazmur 17:3

17:3 You have scrutinized my inner motives; ⁷ 

you have examined me during the night. ⁸ 

You have carefully evaluated me, but you find no sin.

I am determined I will say nothing sinful. ⁹ 

Mazmur 139:1-2

Psalm 139 ¹⁰ 

For the music director, a psalm of David.

139:1 O Lord, you examine me ¹¹  and know.

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

even from far away you understand my motives.

Nahum 1:7

1:7 The Lord is good ¹²  –

indeed, ¹³  he is a fortress ¹⁴  in time of distress, ¹⁵ 

and he protects ¹⁶  those who seek refuge ¹⁷  in him.

Matius 7:23

7:23 Then I will declare to them, ‘I never knew you. Go away from me, you lawbreakers!’ ¹⁸ 

Yohanes 10:14

10:14 “I am the good shepherd. I ¹⁹  know my own ²⁰  and my own know me –

Yohanes 21:17

21:17 Jesus ²¹  said ²²  a third time, “Simon, son of John, do you love me?” Peter was distressed ²³  that Jesus ²⁴  asked ²⁵  him a third time, “Do you love me?” and said, ²⁶  “Lord, you know everything. You know that I love you.” Jesus ²⁷  replied, ²⁸  “Feed my sheep.

Roma 8:29

8:29 because those whom he foreknew he also predestined to be conformed to the image of his Son, that his Son ²⁹  would be the firstborn among many brothers and sisters. ³⁰ 

Roma 11:2

11:2 God has not rejected his people whom he foreknew! Do you not know what the scripture says about Elijah, how he pleads with God against Israel?

Galatia 4:9

4:9 But now that you have come to know God (or rather to be known by God), how can you turn back again to the weak and worthless ³¹  basic forces? ³²  Do you want to be enslaved to them all over again? ³³ 

Galatia 4:2

4:2 But he is under guardians ³⁴  and managers until the date set by his ³⁵  father.

Titus 2:1

Conduct Consistent with Sound Teaching

2:1 But as for you, communicate the behavior that goes with ³⁶  sound teaching.

Wahyu 2:9

2:9 ‘I know the distress you are suffering ³⁷  and your poverty (but you are rich). I also know ³⁸  the slander against you ³⁹  by those who call themselves Jews and really are not, but are a synagogue ⁴⁰  of Satan.

Wahyu 2:13

2:13 ‘I know ⁴¹  where you live – where Satan’s throne is. Yet ⁴²  you continue to cling ⁴³  to my name and you have not denied your ⁴⁴  faith in me, ⁴⁵  even in the days of Antipas, my faithful witness, ⁴⁶  who was killed in your city ⁴⁷  where Satan lives.

Wahyu 2:19

2:19 ‘I know your deeds: your love, faith, ⁴⁸  service, and steadfast endurance. ⁴⁹  In fact, ⁵⁰  your more recent deeds are greater than your earlier ones.

Wahyu 3:8-9

3:8 ‘I know your deeds. (Look! I have put ⁵¹  in front of you an open door that no one can shut.) ⁵²  I know ⁵³  that you have little strength, ⁵⁴  but ⁵⁵  you have obeyed ⁵⁶  my word and have not denied my name. 3:9 Listen! ⁵⁷  I am going to make those people from the synagogue ⁵⁸  of Satan – who say they are Jews yet ⁵⁹  are not, but are lying – Look, I will make ⁶⁰  them come and bow down ⁶¹  at your feet and acknowledge ⁶²  that I have loved you.

Wahyu 3:15-16

3:15 ‘I know your deeds, that you are neither cold nor hot. ⁶³  I wish you were either cold or hot! 3:16 So because you are lukewarm, and neither hot nor cold, I am going ⁶⁴  to vomit ⁶⁵  you out of my mouth!

[33:12]  ¹ tn The Hiphil imperative is from the same verb that has been used before for bringing the people up from Egypt and leading them to Canaan.

[33:12]  ² tn That is, “chosen you.”

[33:17]  ³ tn The verb in this place is a preterite with the vav (ו) consecutive, judging from the pointing. It then follows in sequence the verb “you have found favor,” meaning you stand in that favor, and so it means “I have known you” and still do (equal to the present perfect). The emphasis, however, is on the results of the action, and so “I know you.”

[1:6]  ⁴ tn The translation understands כי as asseverative. Another option is to translate “for,” understanding v. 6 as a theological explanation for vv. 3-5, which contrasts the respective destinies of the godly and the wicked.

[1:6]  ⁵ tn Heb “the Lord knows the way of the righteous.” To “know a way” means, in its most basic sense, “to recognize/acknowledge a pathway, route, or prescribed way of life” (see Josh 3:4; Job 21:14; Ps 67:2; Isa 42:16; Jer 5:4-5). Here it could refer to the Lord recognizing the behavior of the godly and, by metonymy, rewarding their godliness with security and prosperity (resulting in the translation, “the Lord rewards the behavior of the godly”). The present translation takes the verb in the sense of “mark out” (cf. Job 23:10), which metonymically could mean “watch over, protect, guard.” In this case the “way of the godly” is not their behavior, but their course of life or destiny; a translation reflecting this would be “the Lord protects the lives of the godly” or “the Lord watches over the destiny of the godly” (cf. NEB, NIV, NRSV). The Hebrew active participle יוֹדֵעַ (yodea’, “knows”) has here a characteristic durative force.

[1:6]  ⁶ tn Heb “but the way of the wicked perishes.” The “way of the wicked” may refer to their course of life (Ps 146:9; Prov 4:19; Jer 12:1) or their sinful behavior (Prov 12:26; 15:9). The Hebrew imperfect verbal form probably describes here what typically happens, though one could take the form as indicating what will happen (“will perish”).

[17:3]  ⁷ tn Heb “you tested my heart.”

[17:3]  ⁸ tn Heb “you visited [at] night.”

[17:3]  ⁹ tc Heb “you tested me, you do not find, I plan, my mouth will not cross over.” The Hebrew verbal form זַמֹּתִי (zammotiy) is a Qal perfect, first person singular from the root זָמַם (zamam, “plan, plan evil”). Some emend the form to a suffixed form of the noun, זִמָּתִי (zimmatiy, “my plan/evil plan”), and take it as the object of the preceding verb “find.” However, the suffix seems odd, since the psalmist is denying that he has any wrong thoughts. If one takes the form with what precedes, it might make better sense to read זִמּוֹת (zimmot, “evil plans”). However, this emendation leaves an unclear connection with the next line. The present translation maintains the verbal form found in the MT and understands it in a neutral sense, “I have decided” (see Jer 4:28). The words “my mouth will not cross over” (i.e., “transgress, sin”) can then be taken as a noun clause functioning as the object of the verb.

[139:1]  ¹⁰ sn Psalm 139. The psalmist acknowledges that God, who created him, is aware of his every action and thought. He invites God to examine his motives, for he is confident they are pure.

[139:1]  ¹¹ tn The statement is understood as generalizing – the psalmist describes what God typically does.

[1:7]  ¹² tn The Masoretic disjunctive accent marker (zaqeph parvum) divides the lines here. Most English versions reflect this line division (KJV, RSV, NASB, NIV, NRSV, NKJV). Some extend the line: “Yahweh is better than a fortress” (NJB); “The Lord is good to those who hope in him” (NJPS); and “The Lord is good to those who trust him” (NEB). This issue is complicated by the textual problems in this verse.

[1:7]  ¹³ tn The preposition לְ (lamed) probably functions in an emphatic asseverative sense, suggested by D. L. Christensen, “The Acrostic of Nahum Reconsidered,” ZAW 87 (1975): 22. This explains the preceding statement: the Lord is good to his people (1:7a) because – like a fortress – he protects them in time of distress (1:7b).

[1:7]  ¹⁴ tc Some ancient versions read, “The Lord is good to those who trust him.” The MT reads לְמָעוֹז (lÿma’oz, “a fortress”): the noun מָעוֹז (ma’oz, “fortress”) with the preposition לְ (lÿ, see below). However, the LXX reflects the reading לְמֵעִיז (lÿme’iz, “to those who trust [him]”): the Hiphil participle from עוּז (’uz, “seek refuge”) with the preposition לְ. The variants involve only different vocalizations and the common confusion of vav (ו) with yod. Most English versions follow the traditional Hebrew reading (KJV, RSV, NASB, NIV, NRSV, NKJV); however, several others follow the alternate Greek reading (NEB, NJPS). The BHS editors and several other scholars favor the LXX tradition; however, the Masoretic tradition has been defended by others. The Masoretic tradition is supported by the Dead Sea Scrolls (4QpNah). The problem with the LXX reading is the absence of the direct object in the Hebrew text; the LXX is forced to supply the direct object αὐτόν (auton, “him”; for a similar addition of the direct object αὐτόν by the LXX, see Amos 9:12). The main objection to the MT reading לְמָעוֹז (“a fortress”) is that לְ is hard to explain. However, לְ may be taken in a comparative sense (Cathcart: “Yahweh is better than a fortress in time of distress”) or an asseverative sense (Christensen: “Yahweh is good; indeed, a fortress in time of distress”). See K. J. Cathcart, Nahum in the Light of Northwest Semitic (BibOr), 55; idem, “More Philological Studies in Nahum,” JNSL 7 (1979): 4; D. L. Christensen, “The Acrostic of Nahum Reconsidered,” ZAW 87 (1975): 22. Elsewhere, the Lord is commonly portrayed as a “fortress” (מָעוֹז) protecting his people (Pss 27:1; 28:8; 31:3, 5; 37:39; 43:2; 52:9; Isa 17:10; 25:4; 27:5; Joel 4:16; Jer 16:19; Neh 8:10; Prov 10:29).

[1:7]  ¹⁵ sn The phrase “time of distress” (בְּיוֹם צָרָה) refers to situations in which God’s people are oppressed by enemy armies (Isa 33:2; Jer 14:8; 15:11; 16:19; Obad 12; Pss 20:2; 37:39). Nahum may be alluding to recent Assyrian invasions of Judah, such as Sennacherib’s devastating invasion in 701 b.c., in which the Lord protected the remnant within the fortress walls of Jerusalem (2 Kgs 18-19; 2 Chr 32; Isa 36-37).

[1:7]  ¹⁶ tn Heb “he knows” or “he recognizes.” The basic meaning of the verb יָדַע (yada’) is “to know,” but it may denote “to take care of someone” or “to protect” (HALOT 391 s.v.; see Gen 39:6; Job 9:21; Ps 31:8). Most English versions render it as “know” here (KJV, RSV, NASB, NKJV) but at least two recognize the nuance “protect” (NRSV, NIV [which reads “cares for”]). It often refers to God protecting and caring for his people (2 Sam 7:20; Ps 144:3). When the subject is a king (suzerain) and the object is a servant (vassal), it often has covenantal overtones. In several ancient Near Eastern languages this term depicts the king (suzerain) recognizing his treaty obligation to protect and rescue his servant (vassal) from its enemies. For example, a letter from Abdi-Ashirta governor of Ammuru to the Egyptian king Amenophis III ends with a plea for protection from the raids of the Mittani: “May the king my lord know [= protect] me” (yi-da-an-ni; EA 60:30-32). Similarly, in the treaty between Muwattallis and Alaksandus, the Hittite suzerain assures his vassal that in case he was attacked, “As he is an enemy of you, even so he is an enemy to the Sun; I the Sun, will know [= “protect”] only you, Alaksandus” (see H. B. Huffmon, “The Treaty Background of Hebrew YADA`,” BASOR 181 (1966): 31-37; idem, “A Further Note on the Treaty Background of Hebrew YADA`,” BASOR 184 (1966): 36-38.

[1:7]  ¹⁷ tn Or “those who trust in him” (NIV); NAB “those who have recourse to him.”

[7:23]  ¹⁸ tn Grk “workers of lawlessness.”

[10:14]  ¹⁹ tn Grk “And I.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[10:14]  ²⁰ tn The direct object is frequently omitted in Greek and must be supplied from the context. Here it could be “sheep,” but Jesus was ultimately talking about “people.”

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

[21:17]  ²² tn Grk “said to him.” The words “to him” are clear from the context and slightly redundant in English.

[21:17]  ²³ tn Or “was sad.”

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

[21:17]  ²⁵ tn Grk “said to.”

[21:17]  ²⁶ tn Grk “and said to him.” The words “to him” are clear from the context and slightly redundant in English.

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

[21:17]  ²⁸ tn Grk “Jesus said to him.”

[8:29]  ²⁹ tn Grk “he”; the referent (God’s Son) has been specified in the translation for clarity.

[8:29]  ³⁰ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[4:9]  ³¹ tn Or “useless.” See L&N 65.16.

[4:9]  ³² tn See the note on the phrase “basic forces” in 4:3.

[4:9]  ³³ tn Grk “basic forces, to which you want to be enslaved…” Verse 9 is a single sentence in the Greek text, but has been divided into two in the translation because of the length and complexity of the Greek sentence.

[4:2]  ³⁴ tn The Greek term translated “guardians” here is ἐπίτροπος (epitropo"), whose semantic domain overlaps with that of παιδαγωγός (paidagwgo") according to L&N 36.5.

[4:2]  ³⁵ tn Grk “the,” but the Greek article is used here as a possessive pronoun (ExSyn 215).

[2:1]  ³⁶ tn Grk “say what is fitting for sound teaching” (introducing the behavior called for in this chapter.).

[2:9]  ³⁷ tn Or “know your suffering.” This could refer to suffering or distress caused by persecution (see L&N 22.2).

[2:9]  ³⁸ tn Because of the length and complexity of this Greek sentence, a new sentence was started here in the translation by supplying the phrase “I also know” to link this English sentence back to “I know” at the beginning of the verse.

[2:9]  ³⁹ tn The words “against you” are not in the Greek text, but are implied.

[2:9]  ⁴⁰ sn A synagogue was a place for Jewish prayer and worship, with recognized leadership (e.g., Mt 4:23, Mk 1:21, Lk 4:15, Jn 6:59).

[2:13]  ⁴¹ tc The shorter reading adopted here has superior ms support (א A C P 2053 al latt co), while the inclusion of “your works and” (τὰ ἔργα σου καί, ta erga sou kai) before “where you reside” is supported by the Byzantine witnesses and is evidently a secondary attempt to harmonize the passage with 2:2, 19; 3:1, 8, 15.

[2:13]  ⁴² tn Here καί (kai) has been translated as “Yet” to indicate the contrast between their location and their faithful behavior.

[2:13]  ⁴³ tn The present indicative verb κρατεῖς (kratei") has been translated as a progressive present.

[2:13]  ⁴⁴ tn Grk “the faith”; here the Greek article is used as a possessive pronoun (ExSyn 215).

[2:13]  ⁴⁵ tn Grk “the faith of me” (τὴν πίστιν μου, thn pistin mou) with the genitive “of me” (μου) functioning objectively.

[2:13]  ⁴⁶ tn Or “martyr.” The Greek word μάρτυς can mean either “witness” or “martyr.”

[2:13]  ⁴⁷ tn Grk “killed among you.” The term “city” does not occur in the Greek text of course, but the expression παρ᾿ ὑμῖν, ὅπου ὁ σατανᾶς κατοικεῖ (par’ Jumin, {opou Jo satana" katoikei) seems to indicate that this is what is meant. See G. B. Caird, Revelation (HNTC), 36-38.

[2:19]  ⁴⁸ tn Grk “and faith.” Here and before the following term καί (kai) has not been translated because English normally uses a coordinating conjunction only between the next to last and last terms in a list.

[2:19]  ⁴⁹ tn Or “perseverance.”

[2:19]  ⁵⁰ tn The phrase “In fact” is supplied in the translation to bring out the ascensive quality of the clause. It would also be possible to supply here an understood repetition of the phrase “I know” from the beginning of the verse (so NRSV). Grk “and your last deeds [that are] greater than the first.”

[3:8]  ⁵¹ tn Grk “I have given.”

[3:8]  ⁵² tn Grk “to shut it,” but English would leave the direct object understood in this case.

[3:8]  sn The entire statement is parenthetical, interrupting the construction found in other letters to the churches in 3:1 and 3:15, “I know your deeds, that…” where an enumeration of the deeds follows.

[3:8]  ⁵³ tn This translation is based on connecting the ὅτι (Joti) clause with the οἶδα (oida) at the beginning of the verse, giving the content of what is known (see also 3:1, 3:15 for parallels). Because of the intervening clause that is virtually parenthetical (see the note on the word “shut” earlier in this verse), the words “I know that” from the beginning of the verse had to be repeated to make this connection clear for the English reader. However, the ὅτι could be understood as introducing a causal subordinate clause instead and thus translated, “because you have.”

[3:8]  ⁵⁴ tn Or “little power.”

[3:8]  ⁵⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[3:8]  ⁵⁶ tn Grk “and having kept.” The participle ἐτήρησας (ethrhsas) has been translated as a finite verb due to requirements of contemporary English style. For the translation of τηρέω (threw) as “obey” see L&N 36.19. This is the same word that is used in 3:10 (there translated “kept”) where there is a play on words.

[3:9]  ⁵⁷ tn Grk “behold” (L&N 91.13).

[3:9]  ⁵⁸ sn See the note on synagogue in 2:9.

[3:9]  ⁵⁹ tn Here καί (kai) has been translated as “yet” to indicate the contrast between what these people claimed and what they were.

[3:9]  ⁶⁰ tn The verb here is ποιέω (poiew), but in this context it has virtually the same meaning as δίδωμι (didwmi) used at the beginning of the verse. Stylistic variation like this is typical of Johannine literature.

[3:9]  ⁶¹ tn The verb here is προσκυνήσουσιν (proskunhsousin), normally used to refer to worship.

[3:9]  ⁶² tn Or “and know,” “and recognize.”

[3:15]  ⁶³ sn Laodicea was near two other towns, each of which had a unique water source. To the north was Hierapolis which had a natural hot spring, often used for medicinal purposes. To the east was Colossae which had cold, pure waters. In contrast to these towns, Laodicea had no permanent supply of good water. Efforts to pipe water to the city from nearby springs were successful, but it would arrive lukewarm. The metaphor in the text is not meant to relate spiritual fervor to temperature. This would mean that Laodicea would be commended for being spiritually cold, but it is unlikely that Jesus would commend this. Instead, the metaphor condemns Laodicea for not providing spiritual healing (being hot) or spiritual refreshment (being cold) to those around them. It is a condemnation of their lack of works and lack of witness.

[3:16]  ⁶⁴ tn Or “I intend.”

[3:16]  ⁶⁵ tn This is the literal meaning of the Greek verb ἐμέω (emew). It is usually translated with a much weaker term like “spit out” due to the unpleasant connotations of the English verb “vomit,” as noted by L&N 23.44. The situation confronting the Laodicean church is a dire one, however, and such a term is necessary if the modern reader is to understand the gravity of the situation.