John 8:19

8:19 Then they began asking ¹  him, “Who is your father?” Jesus answered, “You do not know either me or my Father. If you knew me you would know my Father too.” ² 

John 8:55

8:55 Yet ³  you do not know him, but I know him. If I were to say that I do not know him, ⁴  I would be a liar like you. But I do know him, and I obey ⁵  his teaching. ⁶ 

John 15:21

15:21 But they will do all these things to you on account of ⁷  my name, because they do not know the one who sent me. ⁸ 

John 16:3

16:3 They ⁹  will do these things because they have not known the Father or me. ¹⁰ 

Matthew 11:27

11:27 All things have been handed over to me by my Father. ¹¹  No one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son decides ¹²  to reveal him.

Luke 10:22

10:22 All things have been given to me by my Father. ¹³  No one knows who the Son is except the Father, or who the Father is except the Son and anyone to whom the Son decides ¹⁴  to reveal him.”

Acts 17:23

17:23 For as I went around and observed closely your objects of worship, ¹⁵  I even found an altar with this inscription: ¹⁶  ‘To an unknown god.’ Therefore what you worship without knowing it, ¹⁷  this I proclaim to you.

Acts 26:18

26:18 to open their eyes so that they turn ¹⁸  from darkness to light and from the power ¹⁹  of Satan to God, so that they may receive forgiveness of sins and a share ²⁰  among those who are sanctified by faith in me.’

Romans 1:28

1:28 And just as they did not see fit to acknowledge God, ²¹  God gave them over to a depraved mind, to do what should not be done. ²² 

Romans 3:11

3:11 there is no one who understands,

there is no one who seeks God.

Romans 3:1

3:1 Therefore what advantage does the Jew have, or what is the value of circumcision?

Colossians 1:21

Paul’s Goal in Ministry

1:21 And you were at one time strangers and enemies in your ²³  minds ²⁴  as expressed through ²⁵  your evil deeds,

Colossians 1:1-2

Salutation

1:1 From Paul, ²⁶  an apostle of Christ Jesus by the will of God, and Timothy our brother, 1:2 to the saints, the faithful ²⁷  brothers and sisters ²⁸  in Christ, at Colossae. Grace and peace to you ²⁹  from God our Father! ³⁰ 

Colossians 4:4

4:4 Pray that I may make it known as I should. ³¹ 

Galatians 4:8-9

Heirs of Promise Are Not to Return to Law

4:8 Formerly when you did not know God, you were enslaved to beings that by nature are not gods at all. ³²  4:9 But now that you have come to know God (or rather to be known by God), how can you turn back again to the weak and worthless ³³  basic forces? ³⁴  Do you want to be enslaved to them all over again? ³⁵ 

Galatians 4:2

4:2 But he is under guardians ³⁶  and managers until the date set by his ³⁷  father.

Galatians 1:8

1:8 But even if we (or an angel from heaven) should preach ³⁸  a gospel contrary to the one we preached to you, ³⁹  let him be condemned to hell! ⁴⁰ 

Hebrews 8:11

8:11 “And there will be no need at all ⁴¹  for each one to teach his countryman or each one to teach his brother saying, ‘Know the Lord,’ since they will all know me, from the least to the greatest. ⁴² 

Hebrews 8:1

The High Priest of a Better Covenant

8:1 Now the main point of what we are saying is this: ⁴³  We have such a high priest, one who sat down at the right hand of the throne of the Majesty in heaven, ⁴⁴ 

Hebrews 5:1

5:1 For every high priest is taken from among the people ⁴⁵  and appointed ⁴⁶  to represent them before God, ⁴⁷  to offer both gifts and sacrifices for sins.

Hebrews 5:1

5:1 For every high priest is taken from among the people ⁴⁸  and appointed ⁴⁹  to represent them before God, ⁵⁰  to offer both gifts and sacrifices for sins.

Revelation 13:8

13:8 and all those who live on the earth will worship the beast, ⁵¹  everyone whose name has not been written since the foundation of the world ⁵²  in the book of life belonging to the Lamb who was killed. ⁵³ 

[8:19]  ¹ tn Grk “Then they were saying to him.” The imperfect verb has been translated with ingressive force here because of the introduction of a new line of questioning by the Pharisees. Jesus had just claimed his Father as a second witness; now his opponents want to know who his father is.

[8:19]  ² sn If you knew me you would know my Father too. Jesus’ reply is based on his identity with the Father (see also John 1:18; 14:9).

[8:55]  ³ tn Here καί (kai) has been translated as “Yet” to indicate the contrast present in the context.

[8:55]  ⁴ tn Grk “If I say, ‘I do not know him.’”

[8:55]  ⁵ tn Grk “I keep.”

[8:55]  ⁶ tn Grk “his word.”

[15:21]  ⁷ tn Or “because of.”

[15:21]  ⁸ tn Jesus is referring to God as “the one who sent me.”

[16:3]  ⁹ tn Grk “And they.” 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.

[16:3]  ¹⁰ sn Ignorance of Jesus and ignorance of the Father are also linked in 8:19; to know Jesus would be to know the Father also, but since the world does not know Jesus, neither does it know his Father. The world’s ignorance of the Father is also mentioned in 8:55, 15:21, and 17:25.

[11:27]  ¹¹ sn This verse has been noted for its conceptual similarity to teaching in John’s Gospel (10:15; 17:2). The authority of the Son and the Father are totally intertwined.

[11:27]  ¹² tn Or “wishes”; or “intends”; or “plans” (cf. BDAG 182 s.v. βούλομαι 2.b). Here it is the Son who has sovereignty.

[10:22]  ¹³ sn This verse has been noted for its conceptual similarity to teaching in John’s Gospel (10:15; 17:2). The authority of the Son and the Father are totally intertwined.

[10:22]  ¹⁴ tn Or “wishes”; or “intends”; or “plans” (cf. BDAG 182 s.v. βούλομαι 2.b). Here it is the Son who has sovereignty.

[17:23]  ¹⁵ tn Or “your sanctuaries.” L&N 53.54 gives “sanctuary” (place of worship) as an alternate meaning for the word σεβάσματα (sebasmata).

[17:23]  ¹⁶ tn Grk “on which was written,” but since it would have been carved in stone, it is more common to speak of an “inscription” in English. To simplify the English the relative construction with a passive verb (“on which was inscribed”) was translated as a prepositional phrase with a substantive (“inscription”).

[17:23]  ¹⁷ tn BDAG 13 s.v. ἀγνοέω 1.b has “Abs. ὅ ἀγνοοῦντες εὐσεβεῖτε what you worship without knowing it (on the subject matter Maximus Tyr. 11, 5e: all sorts of philosophers ἴσασιν οὐκ ἑκόντες καὶ λέγουσιν ἄκοντες sc. τὸ θεῖον = they know and name God without intending to do so) Ac 17:23.” Paul, in typical Jewish Christian style, informs them of the true God, of whom their idols are an ignorant reflection.

[26:18]  ¹⁸ sn To open their eyes so that they turn… Here is Luke’s most comprehensive report of Paul’s divine calling. His role was to call humanity to change their position before God and experience God’s forgiveness as a part of God’s family. The image of turning is a key one in the NT: Luke 1:79; Rom 2:19; 13:12; 2 Cor 4:6; 6:14; Eph 5:8; Col 1:12; 1 Thess 5:5. See also Luke 1:77-79; 3:3; 24:47.

[26:18]  ¹⁹ tn BDAG 352-53 s.v. ἐξουσία 2 states, “Also of Satan’s power Ac 26:18.” It is also possible to translate this “the domain of Satan” (cf. BDAG 353 s.v. 6)

[26:18]  ²⁰ tn Or “and an inheritance.”

[1:28]  ²¹ tn Grk “and just as they did not approve to have God in knowledge.”

[1:28]  ²² tn Grk “the things that are improper.”

[1:21]  ²³ tn The article τῇ (th) has been translated as a possessive pronoun (ExSyn 215).

[1:21]  ²⁴ tn Although διανοία (dianoia) is singular in Greek, the previous plural noun ἐχθρούς (ecqrous) indicates that all those from Colossae are in view here.

[1:21]  ²⁵ tn The dative ἐν τοῖς ἔργοις τοῖς πονηροῖς (en toi" ergoi" toi" ponhroi") is taken as means, indicating the avenue through which hostility in the mind is revealed and made known.

[1:1]  ²⁶ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:2]  ²⁷ tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.

[1:2]  ²⁸ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:2]  ²⁹ tn Or “Grace to you and peace.”

[1:2]  ³⁰ tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.

[4:4]  ³¹ tn The phrase begins with the ἵνα (Jina) clause and is subordinate to the imperative προσκαρτερεῖτε (proskartereite) in v. 2. The reference to the idea that Paul must make it known indicates that this clause is probably best viewed as purpose and not content, like the ἵνα of v. 3. It is the second purpose stated in the context; the first is expressed through the infinitive λαλῆσαι (lalhsai) in v. 3. The term “pray” at the beginning of the sentence is intended to pick up the imperative of v. 3.

[4:8]  ³² tn Grk “those that by nature…” with the word “beings” implied. BDAG 1070 s.v. φύσις 2 sees this as referring to pagan worship: “Polytheists worship…beings that are by nature no gods at all Gal 4:8.”

[4:9]  ³³ tn Or “useless.” See L&N 65.16.

[4:9]  ³⁴ tn See the note on the phrase “basic forces” in 4:3.

[4:9]  ³⁵ tn Grk “basic forces, to which you want to be enslaved…” Verse 9 is a single sentence in the Greek text, but has been divided into two in the translation because of the length and complexity of the Greek sentence.

[4:2]  ³⁶ tn The Greek term translated “guardians” here is ἐπίτροπος (epitropo"), whose semantic domain overlaps with that of παιδαγωγός (paidagwgo") according to L&N 36.5.

[4:2]  ³⁷ tn Grk “the,” but the Greek article is used here as a possessive pronoun (ExSyn 215).

[1:8]  ³⁸ tc ‡ Most witnesses have ὑμῖν (Jumin, “to you”) either after (א² A [D* ὑμᾶς] 6 33 326 614 945 1881 Ï Tert^pt Ambst) or before (Ì^51vid B H 0278 630 1175 [1739* ἡμῖν]) εὐαγγελίζηται (euaggelizhtai, “should preach” [or some variation on the form of this verb]). But the fact that it floats suggests its inauthenticity, especially since it appears to be a motivated reading for purposes of clarification. The following witnesses lack the pronoun: א* F G Ψ ar b g Cyp Mcion^T Tert^pt Lcf. The external evidence admittedly is not as weighty as evidence for the pronoun, but coupled with strong internal evidence the shorter reading should be considered original. Although it is possible that scribes may have deleted the pronoun to make Paul’s statement seem more universal, the fact that the pronoun floats suggests otherwise. NA²⁷ has the pronoun in brackets, indicating doubt as to its authenticity.

[1:8]  ³⁹ tn Or “other than the one we preached to you.”

[1:8]  ⁴⁰ tn Grk “let him be accursed” (ἀνάθεμα, anaqema). The translation gives the outcome which is implied by this dreadful curse.

[8:11]  ⁴¹ tn Grk “they will not teach, each one his fellow citizen…” The Greek makes this negation emphatic: “they will certainly not teach.”

[8:11]  ⁴² tn Grk “from the small to the great.”

[8:1]  ⁴³ tn Grk “the main point of the things being said.”

[8:1]  ⁴⁴ sn An allusion to Ps 110:1; see Heb 1:3, 13.

[5:1]  ⁴⁵ tn Grk “from among men,” but since the point in context is shared humanity (rather than shared maleness), the plural Greek term ἀνθρώπων (anqrwpwn) has been translated “people.”

[5:1]  ⁴⁶ tn Grk “who is taken from among people is appointed.”

[5:1]  ⁴⁷ tn Grk “appointed on behalf of people in reference to things relating to God.”

[5:1]  ⁴⁸ tn Grk “from among men,” but since the point in context is shared humanity (rather than shared maleness), the plural Greek term ἀνθρώπων (anqrwpwn) has been translated “people.”

[5:1]  ⁴⁹ tn Grk “who is taken from among people is appointed.”

[5:1]  ⁵⁰ tn Grk “appointed on behalf of people in reference to things relating to God.”

[13:8]  ⁵¹ tn Grk “it”; the referent (the beast) has been specified in the translation for clarity.

[13:8]  ⁵² tn The prepositional phrase “since the foundation of the world” is traditionally translated as a modifier of the immediately preceding phrase in the Greek text, “the Lamb who was killed” (so also G. B. Caird, Revelation [HNTC], 168), but it is more likely that the phrase “since the foundation of the world” modifies the verb “written” (as translated above). Confirmation of this can be found in Rev 17:8 where the phrase “written in the book of life since the foundation of the world” occurs with no ambiguity.

[13:8]  ⁵³ tn Or “slaughtered”; traditionally, “slain.”