Exodus 33:12

33:12 Moses said to the Lord, “See, you have been saying to me, ‘Bring this people up,’ ¹  but you have not let me know whom you will send with me. But you said, ‘I know you by name, ²  and also you have found favor in my sight.’

Exodus 33:17

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 ³  you by name.”

Romans 8:29

8:29 because those whom he foreknew he also predestined to be conformed to the image of his Son, that his Son ⁴  would be the firstborn among many brothers and sisters. ⁵ 

Romans 8:2

8:2 For the law of the life-giving Spirit ⁶  in Christ Jesus has set you ⁷  free from the law of sin and death.

Romans 2:19-21

2:19 and if you are convinced ⁸  that you yourself are a guide to the blind, a light to those who are in darkness, 2:20 an educator of the senseless, a teacher of little children, because you have in the law the essential features of knowledge and of the truth – 2:21 therefore ⁹  you who teach someone else, do you not teach yourself? You who preach against stealing, do you steal?

[33:12]  ¹ tn The Hiphil imperative is from the same verb that has been used before for bringing the people up from Egypt and leading them to Canaan.

[33:12]  ² tn That is, “chosen you.”

[33:17]  ³ 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.”

[8:29]  ⁴ tn Grk “he”; the referent (God’s Son) has been specified in the translation for clarity.

[8:29]  ⁵ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[8:2]  ⁶ tn Grk “for the law of the Spirit of life.”

[8:2]  ⁷ tc Most mss read the first person singular pronoun με (me) here (A D 1739^c 1881 Ï lat sa). The second person singular pronoun σε (se) is superior because of external support (א B {F which reads σαι} G 1506* 1739*) and internal support (it is the harder reading since ch. 7 was narrated in the first person). At the same time, it could have arisen via dittography from the final syllable of the verb preceding it (ἠλευθέρωσεν, hleuqerwsen; “has set free”). But for this to happen in such early and diverse witnesses is unlikely, especially as it depends on various scribes repeatedly overlooking either the nu or the nu-bar at the end of the verb.

[2:19]  ⁸ tn This verb is parallel to the verbs in vv. 17-18a, so it shares the conditional meaning even though the word “if” is not repeated.

[2:21]  ⁹ tn The structure of vv. 21-24 is difficult. Some take these verses as the apodosis of the conditional clauses (protases) in vv. 17-20; others see vv. 17-20 as an instance of anacoluthon (a broken off or incomplete construction).