Genesis 18:19

18:19 I have chosen him ¹  so that he may command his children and his household after him to keep ²  the way of the Lord by doing ³  what is right and just. Then the Lord will give ⁴  to Abraham what he promised ⁵  him.”

Genesis 18:1

Three Special Visitors

18:1 The Lord appeared to Abraham ⁶  by the oaks ⁷  of Mamre while ⁸  he was sitting at the entrance ⁹  to his tent during the hottest time of the day.

Genesis 16:7

16:7 The Lord’s angel ¹⁰  found Hagar near a spring of water in the desert – the spring that is along the road to Shur. ¹¹ 

Psalms 139:1

Psalm 139 ¹² 

For the music director, a psalm of David.

139:1 O Lord, you examine me ¹³  and know.

John 2:25

2:25 He did not need anyone to testify about man, ¹⁴  for he knew what was in man. ¹⁵ 

John 21:17

21:17 Jesus ¹⁶  said ¹⁷  a third time, “Simon, son of John, do you love me?” Peter was distressed ¹⁸  that Jesus ¹⁹  asked ²⁰  him a third time, “Do you love me?” and said, ²¹  “Lord, you know everything. You know that I love you.” Jesus ²²  replied, ²³  “Feed my sheep.

Hebrews 4:13

4:13 And no creature is hidden from God, ²⁴  but everything is naked and exposed to the eyes of him to whom we must render an account.

Revelation 2:23

2:23 Furthermore, I will strike her followers ²⁵  with a deadly disease, ²⁶  and then all the churches will know that I am the one who searches minds and hearts. I will repay ²⁷  each one of you ²⁸  what your deeds deserve. ²⁹ 

[18:19]  ¹ 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]  ² 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]  ³ tn The infinitive construct here indicates manner, explaining how Abraham’s children and his household will keep the way of the Lord.

[18:19]  ⁴ tn Heb “bring on.” The infinitive after לְמַעַן (lÿma’an) indicates result here.

[18:19]  ⁵ tn Heb “spoke to.”

[18:1]  ⁶ tn Heb “him”; the referent (Abraham) has been specified in the translation for clarity.

[18:1]  ⁷ tn Or “terebinths.”

[18:1]  ⁸ tn The disjunctive clause here is circumstantial to the main clause.

[18:1]  ⁹ tn The Hebrew noun translated “entrance” is an adverbial accusative of place.

[16:7]  ¹⁰ tn Heb “the messenger of the Lord.” Some identify the angel of the Lord as the preincarnate Christ because in some texts the angel is identified with the Lord himself. However, it is more likely that the angel merely represents the Lord; he can speak for the Lord because he is sent with the Lord’s full authority. In some cases the angel is clearly distinct from the Lord (see Judg 6:11-23). It is not certain if the same angel is always in view. Though the proper name following the noun “angel” makes the construction definite, this may simply indicate that a definite angel sent from the Lord is referred to in any given context. It need not be the same angel on every occasion. Note the analogous expression “the servant of the Lord,” which refers to various individuals in the OT (see BDB 714 s.v. עֶבֶד).

[16:7]  ¹¹ tn Heb “And the angel of the Lord found her near the spring of water in the desert, near the spring on the way to Shur.”

[139:1]  ¹² sn Psalm 139. The psalmist acknowledges that God, who created him, is aware of his every action and thought. He invites God to examine his motives, for he is confident they are pure.

[139:1]  ¹³ tn The statement is understood as generalizing – the psalmist describes what God typically does.

[2:25]  ¹⁴ tn The masculine form has been retained here in the translation to maintain the connection with “a man of the Pharisees” in 3:1, with the understanding that the reference is to people of both genders.

[2:25]  ¹⁵ tn See previous note on “man” in this verse.

[21:17]  ¹⁶ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

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

[21:17]  ¹⁸ tn Or “was sad.”

[21:17]  ¹⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[21:17]  ²⁰ tn Grk “said to.”

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

[21:17]  ²² 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]  ²³ tn Grk “Jesus said to him.”

[4:13]  ²⁴ tn Grk “him”; the referent (God) has been specified in the translation for clarity.

[2:23]  ²⁵ tn Grk “her children,” but in this context a reference to this woman’s followers or disciples is more likely meant.

[2:23]  ²⁶ tn Grk “I will kill with death.” θάνατος (qanatos) can in particular contexts refer to a manner of death, specifically a contagious disease (see BDAG 443 s.v. 3; L&N 23.158).

[2:23]  ²⁷ tn Grk “I will give.” The sense of δίδωμι (didwmi) in this context is more “repay” than “give.”

[2:23]  ²⁸ sn This pronoun and the following one are plural in the Greek text.

[2:23]  ²⁹ tn Grk “each one of you according to your works.”