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 ¹  you by name.”

Genesis 18:19

18:19 I have chosen him ²  so that he may command his children and his household after him to keep ³  the way of the Lord by doing ⁴  what is right and just. Then the Lord will give ⁵  to Abraham what he promised ⁶  him.”

Psalms 1:6

1:6 Certainly ⁷  the Lord guards the way of the godly, ⁸ 

but the way of the wicked ends in destruction. ⁹ 

Isaiah 43:1

The Lord Will Rescue His People

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.

Jeremiah 1:5

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.”

John 10:14-15

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.

John 10:2

10:2 The one who enters by the door is the shepherd of the sheep.

John 2:19

2:19 Jesus replied, ¹⁷  “Destroy ¹⁸  this temple and in three days I will raise it up again.”

[33:17]  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.”

[18:19]  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 Lord.

[18:19]  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”).

[18:19]  ⁴ tn The infinitive construct here indicates manner, explaining how Abraham’s children and his household will keep the way of the Lord.

[18:19]  ⁵ tn Heb “bring on.” The infinitive after לְמַעַן (lÿma’an) indicates result here.

[18:19]  ⁶ tn Heb “spoke to.”

[1:6]  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.

[1:6]  ⁸ 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]  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”).

[43:1]  ¹⁰ tn Or “redeem.” See the note at 41:14. Cf. NCV “saved you”; CEV “rescued you”; NLT “ransomed you.”

[1:5]  ¹¹ tn Heb “the womb.” The words “your mother’s” are implicit and are supplied in the translation for clarity.

[1:5]  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.

[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.”

[10:15]  ¹⁵ tn Or “I die willingly.”

[10:15]  ¹⁶ tn Or “on behalf of” or “for the sake of.”

[2:19]  ¹⁷ tn Grk “answered and said to them.”

[2:19]  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.”