Matthew 11:27

11:27 All things have been handed over to me by my Father. ¹  No one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son decides ²  to reveal him.

Luke 10:22

10:22 All things have been given to me by my Father. ³  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 ⁴  to reveal him.”

John 8:54-55

8:54 Jesus replied, ⁵  “If I glorify myself, my glory is worthless. ⁶  The one who glorifies me is my Father, about whom you people ⁷  say, ‘He is our God.’ 8:55 Yet ⁸  you do not know him, but I know him. If I were to say that I do not know him, ⁹  I would be a liar like you. But I do know him, and I obey ¹⁰  his teaching. ¹¹ 

John 14:7

14:7 If you have known me, you will know my Father too. ¹²  And from now on you do know him and have seen him.”

John 14:9

14:9 Jesus replied, ¹³  “Have I been with you for so long, and you have not known ¹⁴  me, Philip? The person who has seen me has seen the Father! How can you say, ‘Show us the Father’?

John 16:3

16:3 They ¹⁵  will do these things because they have not known the Father or me. ¹⁶ 

John 17:21

17:21 that they will all be one, just as you, Father, are in me and I am in you. I pray ¹⁷  that they will be in us, so that the world will believe that you sent me.

John 17:2

17:2 just as you have given him authority over all humanity, ¹⁸  so that he may give eternal life to everyone you have given him. ¹⁹ 

Colossians 4:6

4:6 Let your speech always be gracious, seasoned with salt, so that you may know how you should answer everyone.

[11:27]  ¹ 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]  ² 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]  ³ 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]  ⁴ tn Or “wishes”; or “intends”; or “plans” (cf. BDAG 182 s.v. βούλομαι 2.b). Here it is the Son who has sovereignty.

[8:54]  ⁵ tn Grk “Jesus answered.”

[8:54]  ⁶ tn Grk “is nothing.”

[8:54]  ⁷ 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]  ⁸ tn Here καί (kai) has been translated as “Yet” to indicate the contrast present in the context.

[8:55]  ⁹ tn Grk “If I say, ‘I do not know him.’”

[8:55]  ¹⁰ tn Grk “I keep.”

[8:55]  ¹¹ tn Grk “his word.”

[14:7]  ¹² tc There is a difficult textual problem here: The statement reads either “If you have known (ἐγνώκατε, egnwkate) me, you will know (γνώσεσθε, gnwsesqe) my Father” or “If you had really known (ἐγνώκειτε, egnwkeite) me, you would have known (ἐγνώκειτε ἄν or ἂν ἤδειτε [egnwkeite an or an hdeite]) my Father.” The division of the external evidence is difficult, but can be laid out as follows: The mss that have the perfect ἐγνώκατε in the protasis (Ì⁶⁶ [א D* W] 579 pc it) also have, for the most part, the future indicative γνώσεσθε in the apodosis (Ì⁶⁶ א D W [579] pc sa bo), rendering Jesus’ statement as a first-class condition. The mss that have the pluperfect ἐγνώκειτε in the protasis (A B C D¹ L Θ Ψ Ë^1,13 33 Ï) also have, for the most part, a pluperfect in the apodosis (either ἂν ἤδειτε in B C* [L] Q Ψ 1 33 565 al, or ἐγνώκειτε ἄν in A C³ Θ Ë¹³ Ï), rendering Jesus’ statement a contrary-to-fact second-class condition. The external evidence slightly favors the first-class condition, since there is an Alexandrian-Western alliance supported by Ì⁶⁶. As well, the fact that the readings with a second-class condition utilize two different verbs with ἄν in different positions suggests that these readings are secondary. However, it could be argued that the second-class conditions are harder readings in that they speak negatively of the apostles (so K. Aland in TCGNT 207); in this case, the ἐγνώκειτε…ἐγνώκειτε ἄν reading should be given preference. Although a decision is difficult, the first-class condition is to be slightly preferred. In this case Jesus promises the disciples that, assuming they have known him, they will know the Father. Contextually this fits better with the following phrase (v. 7b) which asserts that “from the present time you know him and have seen him” (cf. John 1:18).

[14:9]  ¹³ tn Grk “Jesus said to him.”

[14:9]  ¹⁴ tn Or “recognized.”

[16:3]  ¹⁵ 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]  ¹⁶ 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.

[17:21]  ¹⁷ tn The words “I pray” are repeated from the first part of v. 20 for clarity.

[17:2]  ¹⁸ tn Or “all people”; Grk “all flesh.”

[17:2]  ¹⁹ tn Grk “so that to everyone whom you have given to him, he may give to them eternal life.”