Jeremiah 9:24

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,” ¹ 

says the Lord.

Jeremiah 24:7

24:7 I will give them the desire to acknowledge that I ²  am the Lord. I will be their God and they will be my people. For they will wholeheartedly ³  return to me.’

Jeremiah 31:33-34

31:33 “But I will make a new covenant with the whole nation of Israel ⁴  after I plant them back in the land,” ⁵  says the Lord. ⁶  “I will ⁷  put my law within them ⁸  and write it on their hearts and minds. ⁹  I will be their God and they will be my people. ¹⁰ 

31:34 “People will no longer need to teach their neighbors and relatives to know me. ¹¹  For all of them, from the least important to the most important, will know me,” ¹²  says the Lord. “For ¹³  I will forgive their sin and will no longer call to mind the wrong they have done.”

Ezekiel 38:23

38:23 I will exalt and magnify myself; I will reveal myself before many nations. Then they will know that I am the Lord.’

Matthew 11:27

11:27 All things have been handed over to me by my Father. ¹⁴  No one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son decides ¹⁵  to reveal him.

Luke 10:22

10:22 All things have been given to me by my Father. ¹⁶  No one knows who the Son is except the Father, or who the Father is except the Son and anyone to whom the Son decides ¹⁷  to reveal him.”

John 8:55

8:55 Yet ¹⁸  you do not know him, but I know him. If I were to say that I do not know him, ¹⁹  I would be a liar like you. But I do know him, and I obey ²⁰  his teaching. ²¹ 

John 17:3

17:3 Now this ²²  is eternal life ²³  – that they know you, the only true God, and Jesus Christ, ²⁴  whom you sent.

John 17:2

17:2 just as you have given him authority over all humanity, ²⁵  so that he may give eternal life to everyone you have given him. ²⁶ 

Colossians 4:6

4:6 Let your speech always be gracious, seasoned with salt, so that you may know how you should answer everyone.

Philippians 3:8

3:8 More than that, I now regard all things as liabilities compared to the far greater value of knowing Christ Jesus my Lord, for whom I have suffered the loss of all things – indeed, I regard them as dung! ²⁷  – that I may gain Christ,

Colossians 1:10

1:10 so that you may live ²⁸  worthily of the Lord and please him in all respects ²⁹  – bearing fruit in every good deed, growing in the knowledge of God,

Colossians 1:2

1:2 to the saints, the faithful ³⁰  brothers and sisters ³¹  in Christ, at Colossae. Grace and peace to you ³²  from God our Father! ³³ 

Colossians 1:12

1:12 giving thanks to the Father who has qualified you to share ³⁴  in the saints’ ³⁵  inheritance in the light.

Hebrews 8:11

8:11 “And there will be no need at all ³⁶  for each one to teach his countryman or each one to teach his brother saying, ‘Know the Lord,’ since they will all know me, from the least to the greatest. ³⁷ 

Hebrews 8:1

The High Priest of a Better Covenant

8:1 Now the main point of what we are saying is this: ³⁸  We have such a high priest, one who sat down at the right hand of the throne of the Majesty in heaven, ³⁹ 

Hebrews 4:6

4:6 Therefore it remains for some to enter it, yet those to whom it was previously proclaimed did not enter because of disobedience.

Hebrews 4:1

God’s Promised Rest

4:1 Therefore we must be wary ⁴⁰  that, while the promise of entering his rest remains open, none of you may seem to have come short of it.

Hebrews 5:1

5:1 For every high priest is taken from among the people ⁴¹  and appointed ⁴²  to represent them before God, ⁴³  to offer both gifts and sacrifices for sins.

[9:24]  ¹ 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.

[24:7]  ² tn Heb “I will give them a heart to know me that I am the Lord.” For the use of “heart” here referring to “inclinations, resolutions, and determinations of the will” see BDB 525 s.v. לֵב 4 and compare the usage in 2 Chr 12:14. For the use of “know” to mean “acknowledge” see BDB 384 s.v. יָדַע Qal.1.f and compare the usage in Jer 39:4. For the construction “know ‘someone’ that he…” = “know that ‘someone’…” see GKC 365 §117.h and compare the usage in 2 Sam 3:25.

[24:7]  ³ tn Heb “with all their heart.”

[31:33]  ⁴ tn Heb “with the house of Israel.” All commentators agree that the term here refers to both the whole nation which was divided into the house of Israel and the house of Judah in v. 30.

[31:33]  ⁵ tn Heb “after those days.” Commentators are generally agreed that this refers to the return from exile and the repopulation of the land referred to in vv. 27-28 and not to something subsequent to the time mentioned in v. 30. This is the sequencing that is also presupposed in other new covenant passages such as Deut 30:1-6; Ezek 11:17-20; 36:24-28.

[31:33]  ⁶ tn Heb “Oracle of the Lord.”

[31:33]  ⁷ tn Heb “‘But this is the covenant that I will make with the house of Israel after these days:’ says the Lord, ‘I will….’” The sentence has been reworded and restructured to avoid the awkwardness of the original style.

[31:33]  ⁸ tn Heb “in their inward parts.” The Hebrew word here refers to the seat of the thoughts, emotions, and decisions (Jer 9:8 [9:7 HT]). It is essentially synonymous with “heart” in Hebrew psychological terms.

[31:33]  ⁹ tn The words “and minds” is not in the text but is supplied in the translation to bring the English psychology more into line with the Hebrew where the “heart” is the center both of knowing/thinking/reflecting and deciding/willing.

[31:33]  ¹⁰ sn Compare Jer 24:7; 30:22; 31:1 and see the study note on 30:2.

[31:34]  ¹¹ tn Heb “teach…, saying, ‘Know the Lord.’” The indirect quote has been chosen for stylistic reasons, i.e., to better parallel the following line.

[31:34]  ¹² 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]  ¹³ 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 Lord) but to all of vv. 31-34a (See BDB 474 s.v. כִּי 3.c).

[11:27]  ¹⁴ sn This verse has been noted for its conceptual similarity to teaching in John’s Gospel (10:15; 17:2). The authority of the Son and the Father are totally intertwined.

[11:27]  ¹⁵ tn Or “wishes”; or “intends”; or “plans” (cf. BDAG 182 s.v. βούλομαι 2.b). Here it is the Son who has sovereignty.

[10:22]  ¹⁶ sn This verse has been noted for its conceptual similarity to teaching in John’s Gospel (10:15; 17:2). The authority of the Son and the Father are totally intertwined.

[10:22]  ¹⁷ tn Or “wishes”; or “intends”; or “plans” (cf. BDAG 182 s.v. βούλομαι 2.b). Here it is the Son who has sovereignty.

[8:55]  ¹⁸ tn Here καί (kai) has been translated as “Yet” to indicate the contrast present in the context.

[8:55]  ¹⁹ tn Grk “If I say, ‘I do not know him.’”

[8:55]  ²⁰ tn Grk “I keep.”

[8:55]  ²¹ tn Grk “his word.”

[17:3]  ²² 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]  ²³ 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]  ²⁴ tn Or “and Jesus the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[17:2]  ²⁵ tn Or “all people”; Grk “all flesh.”

[17:2]  ²⁶ tn Grk “so that to everyone whom you have given to him, he may give to them eternal life.”

[3:8]  ²⁷ tn The word here translated “dung” was often used in Greek as a vulgar term for fecal matter. As such it would most likely have had a certain shock value for the readers. This may well be Paul’s meaning here, especially since the context is about what the flesh produces.

[1:10]  ²⁸ tn The infinitive περιπατῆσαι (peripathsai, “to walk, to live, to live one’s life”) is best taken as an infinitive of purpose related to “praying” (προσευχόμενοι, proseucomenoi) and “asking” (αἰτούμενοι, aitoumenoi) in v. 9 and is thus translated as “that you may live.”

[1:10]  ²⁹ tn BDAG 129 s.v. ἀρεσκεία states that ἀρεσκείαν (areskeian) refers to a “desire to please εἰς πᾶσαν ἀ. to please (the Lord) in all respects Col 1:10.”

[1:2]  ³⁰ 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]  ³¹ 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]  ³² tn Or “Grace to you and peace.”

[1:2]  ³³ 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 mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.

[1:12]  ³⁴ tn BDAG 473 s.v. ἱκανόω states, “τινὰ εἴς τι someone for someth. Col 1:12.” The point of the text is that God has qualified the saints for a “share” or “portion” in the inheritance of the saints.

[1:12]  ³⁵ tn Grk “the inheritance of the saints.” The genitive noun τῶν ἁγίων (twn Jagiwn) is a possessive genitive: “the saints’ inheritance.”

[8:11]  ³⁶ tn Grk “they will not teach, each one his fellow citizen…” The Greek makes this negation emphatic: “they will certainly not teach.”

[8:11]  ³⁷ tn Grk “from the small to the great.”

[8:1]  ³⁸ tn Grk “the main point of the things being said.”

[8:1]  ³⁹ sn An allusion to Ps 110:1; see Heb 1:3, 13.

[4:1]  ⁴⁰ tn Grk “let us fear.”

[5:1]  ⁴¹ tn Grk “from among men,” but since the point in context is shared humanity (rather than shared maleness), the plural Greek term ἀνθρώπων (anqrwpwn) has been translated “people.”

[5:1]  ⁴² tn Grk “who is taken from among people is appointed.”

[5:1]  ⁴³ tn Grk “appointed on behalf of people in reference to things relating to God.”