Revelation 2:9

2:9 ‘I know the distress you are suffering ¹  and your poverty (but you are rich). I also know ²  the slander against you ³  by those who call themselves Jews and really are not, but are a synagogue ⁴  of Satan.

Revelation 2:13

2:13 ‘I know ⁵  where you live – where Satan’s throne is. Yet ⁶  you continue to cling ⁷  to my name and you have not denied your ⁸  faith in me, ⁹  even in the days of Antipas, my faithful witness, ¹⁰  who was killed in your city ¹¹  where Satan lives.

Revelation 2:19

2:19 ‘I know your deeds: your love, faith, ¹²  service, and steadfast endurance. ¹³  In fact, ¹⁴  your more recent deeds are greater than your earlier ones.

Revelation 3:1

To the Church in Sardis

3:1 “To ¹⁵  the angel of the church in Sardis write the following: ¹⁶ 

“This is the solemn pronouncement of ¹⁷  the one who holds ¹⁸  the seven spirits of God and the seven stars: ‘I know your deeds, that you have a reputation ¹⁹  that you are alive, but ²⁰  in reality ²¹  you are dead.

Revelation 3:8

3:8 ‘I know your deeds. (Look! I have put ²²  in front of you an open door that no one can shut.) ²³  I know ²⁴  that you have little strength, ²⁵  but ²⁶  you have obeyed ²⁷  my word and have not denied my name.

Revelation 3:15

3:15 ‘I know your deeds, that you are neither cold nor hot. ²⁸  I wish you were either cold or hot!

Psalms 1:6

1:6 Certainly ²⁹  the Lord guards the way of the godly, ³⁰ 

but the way of the wicked ends in destruction. ³¹ 

Matthew 7:23

7:23 Then I will declare to them, ‘I never knew you. Go away from me, you lawbreakers!’ ³² 

Matthew 7:1

Do Not Judge

7:1 “Do not judge so that you will not be judged. ³³ 

Matthew 1:3

1:3 Judah the father of Perez and Zerah (by Tamar), Perez the father of Hezron, Hezron the father of Ram,

Matthew 1:2

1:2 Abraham was the father ³⁴  of Isaac, Isaac the father of Jacob, Jacob the father of Judah and his brothers,

Matthew 2:19

The Return to Nazareth

2:19 After Herod ³⁵  had died, an ³⁶  angel of the Lord ³⁷  appeared in a dream to Joseph in Egypt

Hebrews 6:10

6:10 For God is not unjust so as to forget your work and the love you have demonstrated for his name, in having served and continuing to serve the saints.

[2:9]  ¹ tn Or “know your suffering.” This could refer to suffering or distress caused by persecution (see L&N 22.2).

[2:9]  ² 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]  ³ tn The words “against you” are not in the Greek text, but are implied.

[2:9]  ⁴ 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]  ⁵ 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]  ⁶ tn Here καί (kai) has been translated as “Yet” to indicate the contrast between their location and their faithful behavior.

[2:13]  ⁷ tn The present indicative verb κρατεῖς (kratei") has been translated as a progressive present.

[2:13]  ⁸ tn Grk “the faith”; here the Greek article is used as a possessive pronoun (ExSyn 215).

[2:13]  ⁹ tn Grk “the faith of me” (τὴν πίστιν μου, thn pistin mou) with the genitive “of me” (μου) functioning objectively.

[2:13]  ¹⁰ tn Or “martyr.” The Greek word μάρτυς can mean either “witness” or “martyr.”

[2:13]  ¹¹ 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]  ¹² 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]  ¹³ tn Or “perseverance.”

[2:19]  ¹⁴ 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]  ¹⁵ tn Here καί (kai) has not been translated due to differences between Greek and English style.

[3:1]  ¹⁶ 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]  ¹⁷ tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.

[3:1]  ¹⁸ tn Grk “who has” (cf. 1:16).

[3:1]  ¹⁹ tn Grk “a name.”

[3:1]  ²⁰ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[3:1]  ²¹ 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]  ²² tn Grk “I have given.”

[3:8]  ²³ tn Grk “to shut it,” but English would leave the direct object understood in this case.

[3:8]  ²⁴ 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]  ²⁵ tn Or “little power.”

[3:8]  ²⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[3:8]  ²⁷ 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]  ²⁸ 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.

[1:6]  ²⁹ 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]  ³⁰ 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]  ³¹ 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”).

[7:23]  ³² tn Grk “workers of lawlessness.”

[7:1]  ³³ sn The point of the statement do not judge so that you will not be judged is that the standards we apply to others God applies to us. The passive verbs in this verse look to God’s action.

[1:2]  ³⁴ tn Grk “fathered.”

[2:19]  ³⁵ sn See the note on King Herod in 2:1. When Herod the Great died in 4 b.c., his kingdom was divided up among his three sons: Archelaus, who ruled over Judea (where Bethlehem was located, v. 22); Philip, who became tetrarch of Iturea and Trachonitis (cf. Luke 3:1); and Antipas, who became tetrarch of Galilee.

[2:19]  ³⁶ tn Grk “behold, an angel.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[2:19]  ³⁷ tn Or “the angel of the Lord.” See the note on the word “Lord” in 1:20.