Discovery BoxJohn 8:54-55
Context8:54 Jesus replied, 1 “If I glorify myself, my glory is worthless. 2 The one who glorifies me is my Father, about whom you people 3 say, ‘He is our God.’ 8:55 Yet 4 you do not know him, but I know him. If I were to say that I do not know him, 5 I would be a liar like you. But I do know him, and I obey 6 his teaching. 7
John 1:10
Context1:10 He was in the world, and the world was created 8 by him, but 9 the world did not recognize 10 him.
John 7:28
Context7:28 Then Jesus, while teaching in the temple courts, 11 cried out, 12 “You both know me and know where I come from! 13 And I have not come on my own initiative, 14 but the one who sent me 15 is true. You do not know him, 16
John 10:14-15
Context10:14 “I am the good shepherd. I 17 know my own 18 and my own know me – 10:15 just as the Father knows me and I know the Father – and I lay down my life 19 for 20 the sheep.
John 15:21
Context15:21 But they will do all these things to you on account of 21 my name, because they do not know the one who sent me. 22
John 16:3
Context16:3 They 23 will do these things because they have not known the Father or me. 24
Jeremiah 22:16
Context22:16 He upheld the cause of the poor and needy.
So things went well for Judah.’ 25
The Lord says,
‘That is a good example of what it means to know me.’ 26
Jeremiah 24:7
Context24:7 I will give them the desire to acknowledge that I 27 am the Lord. I will be their God and they will be my people. For they will wholeheartedly 28 return to me.’
Jeremiah 24:1
Context24:1 The Lord showed me two baskets of figs sitting before his temple. This happened after King Nebuchadnezzar of Babylon deported Jehoiakim’s son, King Jeconiah of Judah. He deported him and the leaders of Judah, along with the craftsmen and metal workers, and took them to Babylon. 29
Colossians 1:1
Context1:1 From Paul, 30 an apostle of Christ Jesus by the will of God, and Timothy our brother,
Galatians 4:9
Context4:9 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 31 basic forces? 32 Do you want to be enslaved to them all over again? 33
Colossians 1:10
Context1:10 so that you may live 34 worthily of the Lord and please him in all respects 35 – bearing fruit in every good deed, growing in the knowledge of God,
Colossians 1:1
Context1:1 From Paul, 36 an apostle of Christ Jesus by the will of God, and Timothy our brother,
Colossians 1:20
Context1:20 and through him to reconcile all things to himself by making peace through the blood of his cross – through him, 37 whether things on earth or things in heaven.
[8:54] 1 tn Grk “Jesus answered.”
[8:54] 3 tn The word “people” is not in the Greek text, but is supplied in English to clarify the plural Greek pronoun and verb.
[8:55] 4 tn Here καί (kai) has been translated as “Yet” to indicate the contrast present in the context.
[8:55] 5 tn Grk “If I say, ‘I do not know him.’”
[1:10] 8 tn Or “was made”; Grk “came into existence.”
[1:10] 9 tn Grk “and,” but in context this is an adversative use of καί (kai) and is thus translated “but.”
[7:28] 11 tn Grk “the temple.”
[7:28] 12 tn Grk “Then Jesus cried out in the temple, teaching and saying.”
[7:28] 13 sn You both know me and know where I come from! Jesus’ response while teaching in the temple is difficult – it appears to concede too much understanding to his opponents. It is best to take the words as irony: “So you know me and know where I am from, do you?” On the physical, literal level, they did know where he was from: Nazareth of Galilee (at least they thought they knew). But on another deeper (spiritual) level, they did not: He came from heaven, from the Father. Jesus insisted that he has not come on his own initiative (cf. 5:37), but at the bidding of the Father who sent him.
[7:28] 14 tn Grk “And I have not come from myself.”
[7:28] 15 tn The phrase “the one who sent me” refers to God.
[7:28] 16 tn Grk “the one who sent me is true, whom you do not know.”
[10:14] 17 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] 18 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] 19 tn Or “I die willingly.”
[10:15] 20 tn Or “on behalf of” or “for the sake of.”
[15:21] 21 tn Or “because of.”
[15:21] 22 tn Jesus is referring to God as “the one who sent me.”
[16:3] 23 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] 24 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.
[22:16] 25 tn The words “for Judah” are not in the text, but the absence of the preposition plus object as in the preceding verse suggests that this is a more general statement, i.e., “things went well for everyone.”
[22:16] 26 tn Heb “Is that not what it means to know me.” The question is rhetorical and expects a positive answer. It is translated in the light of the context.
[24:7] 27 tn Heb “I will give them a heart to know me that I am the
[24:7] 28 tn Heb “with all their heart.”
[24:1] 29 sn See 2 Kgs 24:10-17 (especially vv. 14-16). Nebuchadnezzar left behind the poorest people of the land under the puppet king Zedekiah. Jeconiah has already been referred to earlier in 13:18; 22:25-26. The deportation referred to here occurred in 597
[1:1] 30 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[4:9] 31 tn Or “useless.” See L&N 65.16.
[4:9] 32 tn See the note on the phrase “basic forces” in 4:3.
[4:9] 33 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.
[1:10] 34 tn The infinitive περιπατῆσαι (peripathsai, “to walk, to live, to live one’s life”) is best taken as an infinitive of purpose related to “praying” (προσευχόμενοι, proseucomenoi) and “asking” (αἰτούμενοι, aitoumenoi) in v. 9 and is thus translated as “that you may live.”
[1:10] 35 tn BDAG 129 s.v. ἀρεσκεία states that ἀρεσκείαν (areskeian) refers to a “desire to please εἰς πᾶσαν ἀ. to please (the Lord) in all respects Col 1:10.”
[1:1] 36 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[1:20] 37 tc The presence or absence of the second occurrence of the phrase δι᾿ αὐτοῦ (di’ autou, “through him”) is a difficult textual problem to solve. External evidence is fairly evenly divided. Many ancient and excellent witnesses lack the phrase (B D* F G I 0278 81 1175 1739 1881 2464 al latt sa), but equally important witnesses have it (Ì46 א A C D1 Ψ 048vid 33 Ï). Both readings have strong Alexandrian support, which makes the problem difficult to decide on external evidence alone. Internal evidence points to the inclusion of the phrase as original. The word immediately preceding the phrase is the masculine pronoun αὐτοῦ (autou); thus the possibility of omission through homoioteleuton in various witnesses is likely. Scribes might have deleted the phrase because of perceived redundancy or awkwardness in the sense: The shorter reading is smoother and more elegant, so scribes would be prone to correct the text in that direction. As far as style is concerned, repetition of key words and phrases for emphasis is not foreign to the corpus Paulinum (see, e.g., Rom 8:23, Eph 1:13, 2 Cor 12:7). In short, it is easier to account for the shorter reading arising from the longer reading than vice versa, so the longer reading is more likely original.
