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(0.30) (Jdg 2:10)

tn Heb “that did not know the Lord or the work which he had done for Israel.” The expressions “personally experienced” and “seen” are interpretive.

(0.30) (Jos 14:6)

tn Heb “You know the word which the Lord spoke to Moses, the man of God, because of me and because of you in Kadesh Barnea.”

(0.30) (Deu 29:4)

tn Heb “a heart to know, eyes to see and ears to hear” (NASB similar); NAB, NRSV “a mind to understand, or eyes to see, or ears to hear.”

(0.30) (Num 31:35)

tn Heb “who have not known a man’s bed.” The verb יָדָע (yadaʿ) “to know,” “be intimate with,” is used as a euphemism for sexual relations.

(0.30) (Num 31:18)

tn Heb “who have not known a man’s bed.” The verb יָדָע (yadaʿ) “to know,” “be intimate with,” is used as a euphemism for sexual relations.

(0.30) (Num 23:20)

sn The reference is probably to the first speech, where the Lord blessed Israel. Balaam knows that there is nothing he can do to reverse what God has said.

(0.30) (Exo 33:5)

tn This last clause begins with the interrogative “what,” but it is used here as an indirect interrogative. It introduces a noun clause, the object of the verb “know.”

(0.30) (Exo 14:4)

tn This is the perfect tense with the vav (ו) consecutive. But it announces the fulfillment of a long standing purpose—that they might know.

(0.30) (Exo 10:7)

tn With the adverb טֶרֶם (terem), the imperfect tense receives a present sense: “Do you not know?” (See GKC 481 §152.r).

(0.30) (Gen 15:13)

tn The Hebrew construction is emphatic, with the Qal infinitive absolute followed by the imperfect from יָדַע (yadaʿ, “know”). The imperfect here has an obligatory or imperatival force.

(0.28) (Rev 2:9)

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.

(0.28) (Jud 1:5)

tn Grk “knowing all things.” The subject of the participle “knowing” (εἰδότας, eidotas) is an implied ὑμᾶς (humas), though several ancient witnesses actually add it. The πάντα (panta) takes on an adverbial force in this context (“fully”), intensifying how acquainted the readers are with the following points.

(0.28) (Joh 7:27)

sn We know where this man comes from. The author apparently did not consider this objection worth answering. The true facts about Jesus’ origins were readily available for any reader who didn’t know already. Here is an instance where the author assumes knowledge about Jesus that is independent from the material he records.

(0.28) (Luk 24:18)

sn There is irony and almost a sense of mocking disbelief as the question “Are you the only visitor to Jerusalem who doesn’t know the things that have happened there in these days?” comes to Jesus, but, of course, the readers know what the travelers do not.

(0.28) (Isa 45:4)

tn Or “know” (NCV, NRSV, TEV, NLT); NIV “acknowledge.” The common verb יָדַע (yadaʿ) means “to know.” Among homophonous roots DCH includes יָדַע II meaning “be submissive, humbled; be quiet, at rest” (cf. Job 21:19; Prov 5:6; Jer 14:18; Hos 9:7).

(0.28) (Pro 1:2)

tn As a stative verb יָדַע (yadaʿ) can mean “to know” or, as here, “to come to know,” or “to become wise in” (BDB 394). This term refers to experiential knowledge, not just cognitive knowledge; it includes the intellectual assimilation and practical use of what is acquired.

(0.28) (Job 20:4)

tn The MT has “Do you not know?” The question can be interpreted as a rhetorical question affirming that Job must know this. The question serves to express the conviction that the contents are well-known to the audience (see GKC 474 §150.e).

(0.28) (Job 9:2)

tn The adverb אָמְנָם (ʾomnam, “in truth”) is characteristic of the book of Job (12:2; 19:4; 34:12; 36:4). The friends make commonplace statements, general truths, and Job responds with “truly I know this is so.” Job knows as much about these themes as his friends do.

(0.28) (Jdg 19:22)

tn Heb “know.” The expression יָדַע (yadaʿ) “to know” is a euphemism for sexual relations. Elsewhere NET employs the English euphemism “be intimate with” for this use of יָדַע (yadaʿ), but uses a different euphemism here because of the perverse overtones of force in this context. Their intent is to molest him, but their rhetoric tries to minimize their wickedness.

(0.28) (Exo 33:5)

tn The form is the cohortative with a vav (ו) following the imperative; it therefore expresses the purpose or result: “strip off…that I may know.” The call to remove the ornaments must have been perceived as a call to show true repentance for what had happened. If they repented, then God would know how to deal with them.



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