2 Samuel 7:20

7:20 What more can David say to you? You have given your servant special recognition, ¹  O Lord God!

Psalms 1:6

1:6 Certainly ²  the Lord guards the way of the godly, ³ 

but the way of the wicked ends in destruction. ⁴ 

Psalms 11:4

11:4 The Lord is in his holy temple; ⁵ 

the Lord’s throne is in heaven. ⁶ 

His eyes ⁷  watch; ⁸ 

his eyes ⁹  examine ¹⁰  all people. ¹¹ 

Psalms 34:15

34:15 The Lord pays attention to the godly

and hears their cry for help. ¹² 

John 10:14

10:14 “I am the good shepherd. I ¹³  know my own ¹⁴  and my own know me –

John 21:17

21:17 Jesus ¹⁵  said ¹⁶  a third time, “Simon, son of John, do you love me?” Peter was distressed ¹⁷  that Jesus ¹⁸  asked ¹⁹  him a third time, “Do you love me?” and said, ²⁰  “Lord, you know everything. You know that I love you.” Jesus ²¹  replied, ²²  “Feed my sheep.

John 21:2

21:2 Simon Peter, Thomas ²³  (called Didymus), ²⁴  Nathanael ²⁵  (who was from Cana ²⁶  in Galilee), the sons ²⁷  of Zebedee, ²⁸  and two other disciples ²⁹  of his were together.

John 2:19

2:19 Jesus replied, ³⁰  “Destroy ³¹  this temple and in three days I will raise it up again.”

[7:20]  ¹ tn Heb “and you know your servant.” The verb here refers to recognizing another in a special way and giving them special treatment (see 1 Chr 17:18). Some English versions take this to refer to the Lord’s knowledge of David himself: CEV “you know my thoughts”; NLT “know what I am really like.”

[1:6]  ² 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]  ³ 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]  ⁴ 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”).

[11:4]  ⁵ tn Because of the royal imagery involved here, one could translate “lofty palace.” The Lord’s heavenly temple is in view here (see Mic 1:2-4).

[11:4]  ⁶ sn The Lord’s throne is in heaven. The psalmist is confident that the Lord reigns as sovereign king, “keeps an eye on” all people, and responds in a just manner to the godly and wicked.

[11:4]  ⁷ sn His eyes. The anthropomorphic language draws attention to God’s awareness of and interest in the situation on earth. Though the enemies are hidden by the darkness (v. 2), the Lord sees all.

[11:4]  ⁸ tn The two Hebrew imperfect verbal forms in this verse describe the Lord’s characteristic activity.

[11:4]  ⁹ tn Heb “eyelids.”

[11:4]  ¹⁰ tn For other uses of the verb in this sense, see Job 7:18; Pss 7:9; 26:2; 139:23.

[11:4]  ¹¹ tn Heb “test the sons of men.”

[34:15]  ¹² tn Heb “the eyes of the Lord [are] toward the godly, and his ears [are] toward their cry for help.”

[10:14]  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.

[10:14]  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.”

[21:17]  ¹⁵ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[21:17]  ¹⁶ tn Grk “said to him.” The words “to him” are clear from the context and slightly redundant in English.

[21:17]  ¹⁷ tn Or “was sad.”

[21:17]  ¹⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[21:17]  ¹⁹ tn Grk “said to.”

[21:17]  ²⁰ tn Grk “and said to him.” The words “to him” are clear from the context and slightly redundant in English.

[21:17]  ²¹ 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]  ²² tn Grk “Jesus said to him.”

[21:2]  ²³ tn Grk “and Thomas.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use a coordinating conjunction only between the last two elements of a series.

[21:2]  ²⁴ sn Didymus means “the twin” in Greek.

[21:2]  ²⁵ tn Grk “and Nathanael.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use a coordinating conjunction only between the last two elements of a series.

[21:2]  ²⁶ map For location see Map1 C3; Map2 D2; Map3 C5.

[21:2]  ²⁷ tn Grk “and the sons.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use a coordinating conjunction only between the last two elements of a series.

[21:2]  ²⁸ sn The sons of Zebedee were James and John.

[21:2]  ²⁹ sn The two other disciples who are not named may have been Andrew and Philip, who are mentioned together in John 6:7-8 and 12:22.

[2:19]  ³⁰ tn Grk “answered and said to them.”

[2:19]  ³¹ 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.”