Isaiah 37:28

37:28 I know where you live

and everything you do

and how you rage against me. ¹ 

Deuteronomy 31:21

31:21 Then when ²  many disasters and distresses overcome them ³  this song will testify against them, ⁴  for their ⁵  descendants will not forget it. ⁶  I know the ⁷  intentions they have in mind ⁸  today, even before I bring them ⁹  to the land I have promised.”

Amos 5:12

5:12 Certainly ¹⁰  I am aware of ¹¹  your many rebellious acts ¹² 

and your numerous sins.

You ¹³  torment the innocent, you take bribes,

and you deny justice to ¹⁴  the needy at the city gate. ¹⁵ 

John 5:42

5:42 but I know you, that you do not have the love of God ¹⁶  within you.

Revelation 2:2

2:2 ‘I know your works as well as your ¹⁷  labor and steadfast endurance, and that you cannot tolerate ¹⁸  evil. You have even put to the test ¹⁹  those who refer to themselves as apostles (but are not), and have discovered that they are false.

Revelation 2:9

2:9 ‘I know the distress you are suffering ²⁰  and your poverty (but you are rich). I also know ²¹  the slander against you ²²  by those who call themselves Jews and really are not, but are a synagogue ²³  of Satan.

Revelation 2:13

2:13 ‘I know ²⁴  where you live – where Satan’s throne is. Yet ²⁵  you continue to cling ²⁶  to my name and you have not denied your ²⁷  faith in me, ²⁸  even in the days of Antipas, my faithful witness, ²⁹  who was killed in your city ³⁰  where Satan lives.

[37:28]  ¹ tc Heb “your going out and your coming in and how you have raged against me.” Several scholars have suggested that this line is probably dittographic (note the beginning of the next line). However, most English translations include the statement in question at the end of v. 28 and the beginning of v. 29. Interestingly, the LXX does not have this clause at the end of v. 28 and the Qumran scroll 1QIsa^a does not have it at the beginning of v. 29. In light of this ambiguous manuscript evidence, it appears best to retain the clause in both verses.

[31:21]  ² tn Heb “Then it will come to pass that.”

[31:21]  ³ tn Heb “him.” Smr, LXX, and the Targums read the plural “them.” See note on the first occurrence of “they” in v. 16.

[31:21]  ⁴ tn Heb “him.” Smr, LXX, and the Targums read the plural “them.” See note on the first occurrence of “they” in v. 16.

[31:21]  ⁵ tn Heb “his.” Smr, LXX, and the Targums read the plural “their.” See note on the first occurrence of “they” in v. 16.

[31:21]  ⁶ tn Heb “it will not be forgotten from the mouth of his seed.”

[31:21]  ⁷ tn Heb “his.” Smr, LXX, and the Targums read the plural “their.” See note on the first occurrence of “they” in v. 16.

[31:21]  ⁸ tn Heb “which he is doing.”

[31:21]  ⁹ tn Heb “him.” Smr, LXX, and the Targums read the plural “them.” See note on the first occurrence of “they” in v. 16.

[5:12]  ¹⁰ tn Or “for.”

[5:12]  ¹¹ tn Or “I know” (so most English versions).

[5:12]  ¹² tn Or “transgressions,” “sins.” See the note on the word “crimes” in 1:3 and on the phrase “covenant violations” in 2:4.

[5:12]  ¹³ tn Heb “Those who.”

[5:12]  ¹⁴ tn Heb “turn aside.” They “turn aside” the needy by denying them the justice they deserve at the city gate (where legal decisions were made, and therefore where justice should be done).

[5:12]  ¹⁵ sn Legal disputes were resolved in the city gate, where the town elders met.

[5:42]  ¹⁶ tn The genitive in the phrase τὴν ἀγάπην τοῦ θεοῦ (thn agaphn tou qeou, “the love of God”) could be translated as either a subjective genitive (“God’s love”) or an objective genitive (“love for God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, the emphasis would be on the love God gives which in turn produces love for him, but Jesus’ opponents are lacking any such love inside them.

[2:2]  ¹⁷ tn Although the first possessive pronoun σου (sou) is connected to τὰ ἔργα (ta erga) and the second σου is connected to ὑπομονήν (Jupomonhn), semantically κόπον (kopon) is also to be understood as belonging to the Ephesian church. The translation reflects this.

[2:2]  ¹⁸ tn The translation “tolerate” seems to capture the sense of βαστάσαι (bastasai) here. BDAG 171 s.v. βαστάζω 2.b.β says, “bear, endure…κακούς Rv 2:2.…bear patiently, put up with: weaknesses of the weak Ro 15:1; cf. IPol 1:2; evil Rv 2:3.”

[2:2]  ¹⁹ tn Because of the length and complexity of the Greek sentence, the participle was broken off from the previous sentence and translated as an indicative verb beginning a new sentence here in the translation.

[2:9]  ²⁰ tn Or “know your suffering.” This could refer to suffering or distress caused by persecution (see L&N 22.2).

[2:9]  ²¹ tn Because of the length and complexity of this Greek sentence, a new sentence was started here in the translation by supplying the phrase “I also know” to link this English sentence back to “I know” at the beginning of the verse.

[2:9]  ²² tn The words “against you” are not in the Greek text, but are implied.

[2:9]  ²³ sn A synagogue was a place for Jewish prayer and worship, with recognized leadership (e.g., Mt 4:23, Mk 1:21, Lk 4:15, Jn 6:59).

[2:13]  ²⁴ tc The shorter reading adopted here has superior ms support (א A C P 2053 al latt co), while the inclusion of “your works and” (τὰ ἔργα σου καί, ta erga sou kai) before “where you reside” is supported by the Byzantine witnesses and is evidently a secondary attempt to harmonize the passage with 2:2, 19; 3:1, 8, 15.

[2:13]  ²⁵ tn Here καί (kai) has been translated as “Yet” to indicate the contrast between their location and their faithful behavior.

[2:13]  ²⁶ tn The present indicative verb κρατεῖς (kratei") has been translated as a progressive present.

[2:13]  ²⁷ tn Grk “the faith”; here the Greek article is used as a possessive pronoun (ExSyn 215).

[2:13]  ²⁸ tn Grk “the faith of me” (τὴν πίστιν μου, thn pistin mou) with the genitive “of me” (μου) functioning objectively.

[2:13]  ²⁹ tn Or “martyr.” The Greek word μάρτυς can mean either “witness” or “martyr.”

[2:13]  ³⁰ tn Grk “killed among you.” The term “city” does not occur in the Greek text of course, but the expression παρ᾿ ὑμῖν, ὅπου ὁ σατανᾶς κατοικεῖ (par’ Jumin, {opou Jo satana" katoikei) seems to indicate that this is what is meant. See G. B. Caird, Revelation (HNTC), 36-38.