John 10:27

10:27 My sheep listen to my voice, and I know them, and they follow me.

Psalms 1:6

1:6 Certainly ¹  the Lord guards the way of the godly, ² 

but the way of the wicked ends in destruction. ³ 

Psalms 1:2

1:2 Instead ⁴  he finds pleasure in obeying the Lord’s commands; ⁵ 

he meditates on ⁶  his commands ⁷  day and night.

Psalms 2:1

Psalm 2 ⁸ 

2:1 Why ⁹  do the nations rebel? ¹⁰ 

Why ¹¹  are the countries ¹²  devising ¹³  plots that will fail? ¹⁴ 

Revelation 2:2

2:2 ‘I know your works as well as your ¹⁵  labor and steadfast endurance, and that you cannot tolerate ¹⁶  evil. You have even put to the test ¹⁷  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 ¹⁸  and your poverty (but you are rich). I also know ¹⁹  the slander against you ²⁰  by those who call themselves Jews and really are not, but are a synagogue ²¹  of Satan.

Revelation 2:13

2:13 ‘I know ²²  where you live – where Satan’s throne is. Yet ²³  you continue to cling ²⁴  to my name and you have not denied your ²⁵  faith in me, ²⁶  even in the days of Antipas, my faithful witness, ²⁷  who was killed in your city ²⁸  where Satan lives.

Revelation 2:19

2:19 ‘I know your deeds: your love, faith, ²⁹  service, and steadfast endurance. ³⁰  In fact, ³¹  your more recent deeds are greater than your earlier ones.

Revelation 3:1

To the Church in Sardis

3:1 “To ³²  the angel of the church in Sardis write the following: ³³ 

“This is the solemn pronouncement of ³⁴  the one who holds ³⁵  the seven spirits of God and the seven stars: ‘I know your deeds, that you have a reputation ³⁶  that you are alive, but ³⁷  in reality ³⁸  you are dead.

Revelation 3:8

3:8 ‘I know your deeds. (Look! I have put ³⁹  in front of you an open door that no one can shut.) ⁴⁰  I know ⁴¹  that you have little strength, ⁴²  but ⁴³  you have obeyed ⁴⁴  my word and have not denied my name.

Revelation 3:15

3:15 ‘I know your deeds, that you are neither cold nor hot. ⁴⁵  I wish you were either cold or hot!

[1:6]  ¹ 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]  ² 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]  ³ 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”).

[1:2]  ⁴ tn Here the Hebrew expression כִּי־אִם (ki-’im, “instead”) introduces a contrast between the sinful behavior depicted in v. 1 and the godly lifestyle described in v. 2.

[1:2]  ⁵ tn Heb “his delight [is] in the law of the Lord.” In light of the following line, which focuses on studying the Lord’s law, one might translate, “he finds pleasure in studying the Lord’s commands.” However, even if one translates the line this way, it is important to recognize that mere study and intellectual awareness are not ultimately what bring divine favor. Study of the law is metonymic here for the correct attitudes and behavior that should result from an awareness of and commitment to God’s moral will; thus “obeying” has been used in the translation rather than “studying.”

[1:2]  ⁶ tn The Hebrew imperfect verbal form draws attention to the characteristic behavior described here and lends support to the hyperbolic adverbial phrase “day and night.” The verb הָגָה (hagag) means “to recite quietly; to meditate” and refers metonymically to intense study and reflection.

[1:2]  ⁷ tn Or “his law.”

[2:1]  ⁸ sn Psalm 2. In this royal psalm the author asserts the special status of the divinely chosen Davidic king and warns the nations and their rulers to submit to the authority of God and his chosen vice-regent.

[2:1]  ⁹ tn The question is rhetorical. Rather than seeking information, the psalmist expresses his outrage that the nations would have the audacity to rebel against God and his chosen king.

[2:1]  ¹⁰ tn The Hebrew verb רָגַשׁ (ragash) occurs only here. In Dan 6:6, 11, 15 the Aramaic cognate verb describes several officials acting as a group. A Hebrew nominal derivative is used in Ps 55:14 of a crowd of people in the temple.

[2:1]  ¹¹ tn The interrogative לָמָּה (lamah, “why?”) is understood by ellipsis in the second line.

[2:1]  ¹² tn Or “peoples” (so many English versions).

[2:1]  ¹³ tn The Hebrew imperfect form describes the rebellion as underway. The verb הָגָה (hagah), which means “to recite quietly, meditate,” here has the metonymic nuance “devise, plan, plot” (see Ps 38:12; Prov 24:2).

[2:1]  ¹⁴ tn Heb “devising emptiness.” The noun רִיק (riq, “emptiness”) may characterize their behavior as “worthless, morally bankrupt” but more likely refers to the outcome of their plots (i.e., failure). As the rest of the psalm emphasizes, their rebellion will fail.

[2:2]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ tn Or “know your suffering.” This could refer to suffering or distress caused by persecution (see L&N 22.2).

[2:9]  ¹⁹ 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]  ²⁰ tn The words “against you” are not in the Greek text, but are implied.

[2:9]  ²¹ 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]  ²² 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]  ²³ tn Here καί (kai) has been translated as “Yet” to indicate the contrast between their location and their faithful behavior.

[2:13]  ²⁴ tn The present indicative verb κρατεῖς (kratei") has been translated as a progressive present.

[2:13]  ²⁵ tn Grk “the faith”; here the Greek article is used as a possessive pronoun (ExSyn 215).

[2:13]  ²⁶ tn Grk “the faith of me” (τὴν πίστιν μου, thn pistin mou) with the genitive “of me” (μου) functioning objectively.

[2:13]  ²⁷ tn Or “martyr.” The Greek word μάρτυς can mean either “witness” or “martyr.”

[2:13]  ²⁸ 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.

[2:19]  ²⁹ tn Grk “and faith.” Here and before the following term καί (kai) has not been translated because English normally uses a coordinating conjunction only between the next to last and last terms in a list.

[2:19]  ³⁰ tn Or “perseverance.”

[2:19]  ³¹ tn The phrase “In fact” is supplied in the translation to bring out the ascensive quality of the clause. It would also be possible to supply here an understood repetition of the phrase “I know” from the beginning of the verse (so NRSV). Grk “and your last deeds [that are] greater than the first.”

[3:1]  ³² tn Here καί (kai) has not been translated due to differences between Greek and English style.

[3:1]  ³³ tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.

[3:1]  ³⁴ tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.

[3:1]  ³⁵ tn Grk “who has” (cf. 1:16).

[3:1]  ³⁶ tn Grk “a name.”

[3:1]  ³⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[3:1]  ³⁸ tn The prepositional phrase “in reality” is supplied in the translation to make explicit the idea that their being alive was only an illusion.

[3:8]  ³⁹ tn Grk “I have given.”

[3:8]  ⁴⁰ tn Grk “to shut it,” but English would leave the direct object understood in this case.

[3:8]  ⁴¹ tn This translation is based on connecting the ὅτι (Joti) clause with the οἶδα (oida) at the beginning of the verse, giving the content of what is known (see also 3:1, 3:15 for parallels). Because of the intervening clause that is virtually parenthetical (see the note on the word “shut” earlier in this verse), the words “I know that” from the beginning of the verse had to be repeated to make this connection clear for the English reader. However, the ὅτι could be understood as introducing a causal subordinate clause instead and thus translated, “because you have.”

[3:8]  ⁴² tn Or “little power.”

[3:8]  ⁴³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[3:8]  ⁴⁴ tn Grk “and having kept.” The participle ἐτήρησας (ethrhsas) has been translated as a finite verb due to requirements of contemporary English style. For the translation of τηρέω (threw) as “obey” see L&N 36.19. This is the same word that is used in 3:10 (there translated “kept”) where there is a play on words.

[3:15]  ⁴⁵ sn Laodicea was near two other towns, each of which had a unique water source. To the north was Hierapolis which had a natural hot spring, often used for medicinal purposes. To the east was Colossae which had cold, pure waters. In contrast to these towns, Laodicea had no permanent supply of good water. Efforts to pipe water to the city from nearby springs were successful, but it would arrive lukewarm. The metaphor in the text is not meant to relate spiritual fervor to temperature. This would mean that Laodicea would be commended for being spiritually cold, but it is unlikely that Jesus would commend this. Instead, the metaphor condemns Laodicea for not providing spiritual healing (being hot) or spiritual refreshment (being cold) to those around them. It is a condemnation of their lack of works and lack of witness.