Ephesians 3:18-19

3:18 you may be able to comprehend with all the saints what is the breadth and length and height and depth, ¹  3:19 and thus to know the love of Christ that surpasses knowledge, so that you may be filled up to ²  all the fullness of God.

Proverbs 2:5

2:5 then you will understand ³  how to fear the Lord, ⁴ 

and you will discover ⁵  knowledge ⁶  about God. ⁷ 

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,” ⁸ 

says the Lord.

Jeremiah 24:7

24:7 I will give them the desire to acknowledge that I ⁹  am the Lord. I will be their God and they will be my people. For they will wholeheartedly ¹⁰  return to me.’

Jeremiah 31:34

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.”

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.

John 8:54-55

8:54 Jesus replied, ¹⁶  “If I glorify myself, my glory is worthless. ¹⁷  The one who glorifies me is my Father, about whom you people ¹⁸  say, ‘He is our God.’ 8:55 Yet ¹⁹  you do not know him, but I know him. If I were to say that I do not know him, ²⁰  I would be a liar like you. But I do know him, and I obey ²¹  his teaching. ²² 

John 16:3

16:3 They ²³  will do these things because they have not known the Father or me. ²⁴ 

John 17:3

17:3 Now this ²⁵  is eternal life ²⁶  – that they know you, the only true God, and Jesus Christ, ²⁷  whom you sent.

John 17:25-26

17:25 Righteous Father, even if the world does not know you, I know you, and these men ²⁸  know that you sent me. 17:26 I made known your name to them, and I will continue to make it known, ²⁹  so that the love you have loved me with may be in them, and I may be in them.”

Romans 1:28

1:28 And just as they did not see fit to acknowledge God, ³⁰  God gave them over to a depraved mind, to do what should not be done. ³¹ 

Colossians 1:10

1:10 so that you may live ³²  worthily of the Lord and please him in all respects ³³  – bearing fruit in every good deed, growing in the knowledge of God,

Colossians 2:2

2:2 My goal is that ³⁴  their hearts, having been knit together ³⁵  in love, may be encouraged, and that ³⁶  they may have all the riches that assurance brings in their understanding of the knowledge of the mystery of God, namely, Christ, ³⁷ 

Colossians 2:2

2:2 My goal is that ³⁸  their hearts, having been knit together ³⁹  in love, may be encouraged, and that ⁴⁰  they may have all the riches that assurance brings in their understanding of the knowledge of the mystery of God, namely, Christ, ⁴¹ 

Colossians 2:1

2:1 For I want you to know how great a struggle I have for you, ⁴²  and for those in Laodicea, and for those who have not met me face to face. ⁴³ 

Titus 1:1-3

Salutation

1:1 From Paul, ⁴⁴  a slave ⁴⁵  of God and apostle of Jesus Christ, to further the faith ⁴⁶  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness, 1:2 in hope of eternal life, which God, who does not lie, promised before the ages began. ⁴⁷  1:3 But now in his own time ⁴⁸  he has made his message evident through the preaching I was entrusted with according to the command of God our Savior.

Titus 1:2

1:2 in hope of eternal life, which God, who does not lie, promised before the ages began. ⁴⁹ 

Titus 3:1

Conduct Toward Those Outside the Church

3:1 Remind them to be subject to rulers and ⁵⁰  authorities, to be obedient, to be ready for every good work.

Titus 3:1

Conduct Toward Those Outside the Church

3:1 Remind them to be subject to rulers and ⁵¹  authorities, to be obedient, to be ready for every good work.

Titus 2:3-4

2:3 Older women likewise are to exhibit behavior fitting for those who are holy, not slandering, not slaves to excessive drinking, but teaching what is good. 2:4 In this way ⁵²  they will train ⁵³  the younger women to love their husbands, to love their children,

[3:18]  ¹ sn The object of these dimensions is not stated in the text. Interpreters have suggested a variety of referents for this unstated object, including the cross of Christ, the heavenly Jerusalem (which is then sometimes linked to the Church), God’s power, the fullness of salvation given in Christ, the Wisdom of God, and the love of Christ. Of these interpretations, the last two are the most plausible. Associations from Wisdom literature favor the Wisdom of God, but the immediate context favors the love of Christ. For detailed discussion of these interpretive options, see A. T. Lincoln, Ephesians (WBC), 207-13, who ultimately favors the love of Christ.

[3:19]  ² tn Or “with.”

[2:5]  ³ tn The verb בִּין (bin, “to perceive; to understand; to discern”) refers to ability to grasp, discern or be sensitive to what it means to fear the Lord.

[2:5]  ⁴ tn Heb “the fear of the Lord.” The noun is an objective genitive; the Lord is to be the object of fear and reverence.

[2:5]  ⁵ tn Heb “find” (so KJV, NAB, NIV, NRSV).

[2:5]  ⁶ tn The term דַּעַת (da’at, “knowledge”) goes beyond cognition; it is often used metonymically (cause) for obedience (effect); see, e.g., Prov 3:6, “in all your ways acknowledge him,” and BDB 395 s.v. This means that the disciple will follow God’s moral code; for to know God is to react ethically and spiritually to his will (e.g., J. H. Greenstone, Proverbs, 18).

[2:5]  ⁷ tn Heb “knowledge of God.” The noun is an objective genitive.

[9:24]  ⁸ 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]  ⁹ 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]  ¹⁰ tn Heb “with all their heart.”

[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.

[8:54]  ¹⁶ tn Grk “Jesus answered.”

[8:54]  ¹⁷ tn Grk “is nothing.”

[8:54]  ¹⁸ tn The word “people” is not in the Greek text, but is supplied in English to clarify the plural Greek pronoun and verb.

[8:55]  ¹⁹ tn Here καί (kai) has been translated as “Yet” to indicate the contrast present in the context.

[8:55]  ²⁰ tn Grk “If I say, ‘I do not know him.’”

[8:55]  ²¹ tn Grk “I keep.”

[8:55]  ²² tn Grk “his word.”

[16:3]  ²³ tn Grk “And they.” 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.

[16:3]  ²⁴ sn Ignorance of Jesus and ignorance of the Father are also linked in 8:19; to know Jesus would be to know the Father also, but since the world does not know Jesus, neither does it know his Father. The world’s ignorance of the Father is also mentioned in 8:55, 15:21, and 17:25.

[17:3]  ²⁵ 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]  ²⁶ 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]  ²⁷ tn Or “and Jesus the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[17:25]  ²⁸ tn The word “men” is not in the Greek text but is implied. The translation uses the word “men” here rather than a more general term like “people” because the use of the aorist verb ἔγνωσαν (egnwsan) implies that Jesus is referring to the disciples present with him as he spoke these words (presumably all of them men in the historical context), rather than to those who are yet to believe because of their testimony (see John 17:20).

[17:26]  ²⁹ tn The translation “will continue to make it known” is proposed by R. E. Brown (John [AB], 2:773).

[1:28]  ³⁰ tn Grk “and just as they did not approve to have God in knowledge.”

[1:28]  ³¹ tn Grk “the things that are improper.”

[1:10]  ³² 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]  ³³ 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.”

[2:2]  ³⁴ tn Verse two begins a subordinate ἵνα (Jina) clause which was divided up into two sentences for the sake of clarity in English. Thus the phrase “My goal is that” is an attempt to reflect in the translation the purpose expressed through the ἵνα clauses.

[2:2]  ³⁵ tn BDAG 956 s.v. συμβιβάζω 1.b reads “unite, knit together.” Some commentators take the verb as a reference to instruction, “instructed in love.” See P. T. O’Brien, Colossians, Philemon (WBC), 93.

[2:2]  ³⁶ tn The phrase “and that” translates the first εἰς (eis) clause of v. 2 and reflects the second goal of Paul’s striving and struggle for the Colossians – the first is “encouragement” and the second is “full assurance.”

[2:2]  ³⁷ tc There are at least a dozen variants here, almost surely generated by the unusual wording τοῦ θεοῦ, Χριστοῦ (tou qeou, Cristou, “of God, Christ”; so Ì⁴⁶ B Hil). Scribes would be prone to conform this to more common Pauline expressions such as “of God, who is in Christ” (33), “of God, the Father of Christ” (א* A C 048^vid 1175 bo), and “of the God and Father of Christ” (א² Ψ 075 0278 365 1505 pc). Even though the external support for the wording τοῦ θεοῦ, Χριστοῦ is hardly overwhelming, it clearly best explains the rise of the other readings and should thus be regarded as authentic.

[2:2]  ³⁸ tn Verse two begins a subordinate ἵνα (Jina) clause which was divided up into two sentences for the sake of clarity in English. Thus the phrase “My goal is that” is an attempt to reflect in the translation the purpose expressed through the ἵνα clauses.

[2:2]  ³⁹ tn BDAG 956 s.v. συμβιβάζω 1.b reads “unite, knit together.” Some commentators take the verb as a reference to instruction, “instructed in love.” See P. T. O’Brien, Colossians, Philemon (WBC), 93.

[2:2]  ⁴⁰ tn The phrase “and that” translates the first εἰς (eis) clause of v. 2 and reflects the second goal of Paul’s striving and struggle for the Colossians – the first is “encouragement” and the second is “full assurance.”

[2:2]  ⁴¹ tc There are at least a dozen variants here, almost surely generated by the unusual wording τοῦ θεοῦ, Χριστοῦ (tou qeou, Cristou, “of God, Christ”; so Ì⁴⁶ B Hil). Scribes would be prone to conform this to more common Pauline expressions such as “of God, who is in Christ” (33), “of God, the Father of Christ” (א* A C 048^vid 1175 bo), and “of the God and Father of Christ” (א² Ψ 075 0278 365 1505 pc). Even though the external support for the wording τοῦ θεοῦ, Χριστοῦ is hardly overwhelming, it clearly best explains the rise of the other readings and should thus be regarded as authentic.

[2:1]  ⁴² tn Or “I want you to know how hard I am working for you…”

[2:1]  ⁴³ tn Grk “as many as have not seen my face in the flesh.”

[1:1]  ⁴⁴ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ⁴⁵ tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  ⁴⁶ tn Grk “for the faith,” possibly, “in accordance with the faith.”

[1:2]  ⁴⁷ tn Grk “before eternal ages.”

[1:3]  ⁴⁸ tn The Greek text emphasizes the contrast between vv. 2b and 3a: God promised this long ago but now has revealed it in his own time.

[1:2]  ⁴⁹ tn Grk “before eternal ages.”

[3:1]  ⁵⁰ tc Most later witnesses (D² 0278 Ï lat sy) have καί (kai, “and”) after ἀρχαῖς (arcai", “rulers”), though the earliest and best witnesses (א A C D* F G Ψ 33 104 1739 1881) lack the conjunction. Although the καί is most likely not authentic, it has been added in translation due to the requirements of English style. For more discussion, see TCGNT 586.

[3:1]  ⁵¹ tc Most later witnesses (D² 0278 Ï lat sy) have καί (kai, “and”) after ἀρχαῖς (arcai", “rulers”), though the earliest and best witnesses (א A C D* F G Ψ 33 104 1739 1881) lack the conjunction. Although the καί is most likely not authentic, it has been added in translation due to the requirements of English style. For more discussion, see TCGNT 586.

[2:4]  ⁵² tn Grk “that they may train” (continuing the sentence of 2:3).

[2:4]  ⁵³ tn This verb, σωφρονίζω (swfronizw), denotes teaching in the sense of bringing people to their senses, showing what sound thinking is.