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 1 you by name.”
1:6 Certainly 7 the Lord guards the way of the godly, 8
but the way of the wicked ends in destruction. 9
43:1 Now, this is what the Lord says,
the one who created you, O Jacob,
and formed you, O Israel:
“Don’t be afraid, for I will protect 10 you.
I call you by name, you are mine.
1:5 “Before I formed you in your mother’s womb 11 I chose you. 12
Before you were born I set you apart.
I appointed you to be a prophet to the nations.”
10:14 “I am the good shepherd. I 13 know my own 14 and my own know me – 10:15 just as the Father knows me and I know the Father – and I lay down my life 15 for 16 the sheep.
1 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.”
2 tn Heb “For I have known him.” The verb יָדַע (yada’) here means “to recognize and treat in a special manner, to choose” (see Amos 3:2). It indicates that Abraham stood in a special covenantal relationship with the
3 tn Heb “and they will keep.” The perfect verbal form with vav consecutive carries on the subjective nuance of the preceding imperfect verbal form (translated “so that he may command”).
4 tn The infinitive construct here indicates manner, explaining how Abraham’s children and his household will keep the way of the
5 tn Heb “bring on.” The infinitive after לְמַעַן (lÿma’an) indicates result here.
6 tn Heb “spoke to.”
7 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.
8 tn Heb “the
9 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”).
10 tn Or “redeem.” See the note at 41:14. Cf. NCV “saved you”; CEV “rescued you”; NLT “ransomed you.”
11 tn Heb “the womb.” The words “your mother’s” are implicit and are supplied in the translation for clarity.
12 tn Heb “I knew you.” The parallelism here with “set you apart” and “appointed you” make clear that Jeremiah is speaking of his foreordination to be a prophet. For this same nuance of the Hebrew verb see Gen 18:19; Amos 3:2.
13 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.
14 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.”
15 tn Or “I die willingly.”
16 tn Or “on behalf of” or “for the sake of.”
17 tn Grk “answered and said to them.”
18 tn The imperative here is really more than a simple conditional imperative (= “if you destroy”); its semantic force here is more like the ironical imperative found in the prophets (Amos 4:4, Isa 8:9) = “Go ahead and do this and see what happens.”