Kejadian 3:10

3:10 The man replied, ¹  “I heard you moving about ²  in the orchard, and I was afraid because I was naked, so I hid.”

Yeremia 9:23-24

9:23 ³ The Lord says,

“Wise people should not boast that they are wise.

Powerful people should not boast that they are powerful. ⁴ 

Rich people should not boast that they are rich. ⁵ 

9:24 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,” ⁶ 

says the Lord.

Yohanes 17:3

17:3 Now this ⁷  is eternal life ⁸  – that they know you, the only true God, and Jesus Christ, ⁹  whom you sent.

Efesus 4:13

4:13 until we all attain to the unity of the faith and of the knowledge of the Son of God – a mature person, attaining to ¹⁰  the measure of Christ’s full stature. ¹¹ 

Efesus 4:2

4:2 with all humility and gentleness, ¹²  with patience, bearing with ¹³  one another in love,

1 Petrus 1:2

1:2 according to the foreknowledge of God the Father by being set apart by the Spirit for obedience and for sprinkling ¹⁴  with Jesus Christ’s blood. May grace and peace be yours in full measure! ¹⁵ 

[3:10]  ¹ tn Heb “and he said.”

[3:10]  ² tn Heb “your sound.” If one sees a storm theophany here (see the note on the word “time” in v. 8), then one could translate, “your powerful voice.”

[9:23]  ³ sn It is not always clear why verses were placed in their present position in the editorial process of collecting Jeremiah’s sermons and the words the Lord spoke to him (see Jer 36:4, 32 for reference to two of these collections). Here it is probable that vv. 23-26 were added as a further answer to the question raised in v. 12.

[9:23]  ⁴ tn Or “Strong people should not brag that they are strong.”

[9:23]  ⁵ tn Heb “…in their wisdom…in their power…in their riches.”

[9:24]  ⁶ 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 Lord, do faithfulness, justice, and righteousness in the earth for/that I delight in these.” It is uncertain whether the Hebrew particle כִּי (ki) before the clause “I delight in these things” is parallel to the כִּי introducing the clause “that I, the Lord, act…” or causal giving the grounds for the Lord acting the way he does. In the light of the contrasts in the passage and the emphasis that Jeremiah has placed on obedience to the covenant and ethical conduct in conjunction with real allegiance to the Lord not mere lip service, it is probable that the clauses are parallel. For the use of כִּי to introduce clauses of further definition after a direct object as here see GKC 365 §117.h and see BDB 393 s.v. יָדַע Qal.1.a. For parallels to the idea of Yahweh requiring these characteristics in people see Hos 6:6, Mic 6:8.

[17:3]  ⁷ 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]  ⁸ 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]  ⁹ tn Or “and Jesus the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[4:13]  ¹⁰ tn The words “attaining to” were supplied in the translation to pick up the καταντήσωμεν (katanthswmen) mentioned earlier in the sentence and the εἰς (eis) which heads up this clause.

[4:13]  ¹¹ tn Grk “the measure of the stature of the fullness of Christ.” On this translation of ἡλικία (Jhlikia, “stature”) see BDAG 436 s.v. 3.

[4:2]  ¹² tn Or “meekness.” The word is often used in Hellenistic Greek of the merciful execution of justice on behalf of those who have no voice by those who are in a position of authority (Matt 11:29; 21:5).

[4:2]  ¹³ tn Or “putting up with”; or “forbearing.”

[1:2]  ¹⁴ sn For obedience and for sprinkling indicates the purpose of their choice or election by God.

[1:2]  ¹⁵ tn Grk “be multiplied to you.”