Keluaran 33:12

33:12 Moses said to the Lord, “See, you have been saying to me, ‘Bring this people up,’ ¹  but you have not let me know whom you will send with me. But you said, ‘I know you by name, ²  and also you have found favor in my sight.’

Keluaran 33:17

33:17 The Lord said to Moses, “I will do this thing also that you have requested, for you have found favor in my sight, and I know ³  you by name.”

Keluaran 35:30

35:30 Moses said to the Israelites, “See, the Lord has chosen ⁴  Bezalel son of Uri, the son of Hur, of the tribe of Judah.

Keluaran 36:1

36:1 So Bezalel and Oholiab and every skilled person ⁵  in whom the Lord has put skill ⁶  and ability ⁷  to know how ⁸  to do all the work for the service ⁹  of the sanctuary are to do the work ¹⁰  according to all that the Lord has commanded.”

Yesaya 45:3-4

45:3 I will give you hidden treasures, ¹¹ 

riches stashed away in secret places,

so you may recognize that I am the Lord,

the one who calls you by name, the God of Israel.

45:4 For the sake of my servant Jacob,

Israel, my chosen one,

I call you by name

and give you a title of respect, even though you do not recognize ¹²  me.

Markus 3:16-19

3:16 He appointed twelve: ¹³  To Simon ¹⁴  he gave the name Peter; 3:17 to James and his brother John, the sons of Zebedee, ¹⁵  he gave the name Boanerges (that is, “sons of thunder”); 3:18 and Andrew, Philip, Bartholomew, ¹⁶  Matthew, Thomas, ¹⁷  James the son of Alphaeus, Thaddaeus, ¹⁸  Simon the Zealot, ¹⁹  3:19 and Judas Iscariot, ²⁰  who betrayed him. ²¹ 

Yohanes 3:27

3:27 John replied, ²²  “No one can receive anything unless it has been given to him from heaven.

[33:12]  ¹ tn The Hiphil imperative is from the same verb that has been used before for bringing the people up from Egypt and leading them to Canaan.

[33:12]  ² tn That is, “chosen you.”

[33:17]  ³ tn The verb in this place is a preterite with the vav (ו) consecutive, judging from the pointing. It then follows in sequence the verb “you have found favor,” meaning you stand in that favor, and so it means “I have known you” and still do (equal to the present perfect). The emphasis, however, is on the results of the action, and so “I know you.”

[35:30]  ⁴ tn Heb “called by name” (so KJV, ASV, NASB, NRSV). This expression means that the person was specifically chosen for some important task (S. R. Driver, Exodus, 342). See the expression with Cyrus in Isa 45:3-4.

[36:1]  ⁵ tn Heb “wise of [in] heart.”

[36:1]  ⁶ tn Heb “wisdom.”

[36:1]  ⁷ tn Heb “understanding, discernment.”

[36:1]  ⁸ tn The relative clause includes this infinitive clause that expresses either the purpose or the result of God’s giving wisdom and understanding to these folk.

[36:1]  ⁹ tn This noun is usually given an interpretive translation. B. Jacob renders the bound relationship as “the holy task” or “the sacred task” (Exodus, 1019). The NIV makes it “constructing,” so read “the work of constructing the sanctuary.”

[36:1]  ¹⁰ tn The first word of the verse is a perfect tense with vav (ו) consecutive; it is singular because it agrees with the first of the compound subject. The sentence is a little cumbersome because of the extended relative clause in the middle.

[45:3]  ¹¹ tn Heb “treasures of darkness” (KJV, NASB, NIV, NRSV); TEV “treasures from dark, secret places.”

[45:4]  ¹² tn Or “know” (NCV, NRSV, TEV, NLT); NIV “acknowledge.”

[3:16]  ¹³ tc The phrase “he appointed twelve” is lacking in the majority of manuscripts (A C² D L Θ Ë¹ 33 2427 Ï lat sy bo). Some important witnesses include the phrase (א B C* Δ 565 579 pc), but perhaps the best explanation for the omission of the clause in the majority of witnesses is haplography in combination with homoioarcton: The first word of the clause in question is καί (kai), and the first word after the clause in question is also καί. And the first two letters of the second word, in each instance, are επ (ep). Early scribes most likely jumped accidentally from the first καί to the second, omitting the intervening material. Thus the clause was most likely in the original text. (See 3:14 above for a related textual problem.)

[3:16]  ¹⁴ sn In the various lists of the twelve, Simon (that is, Peter) is always mentioned first (see also Matt 10:1-4; Luke 6:13-16; Acts 1:13) and the first four are always the same, though not in the same order after Peter.

[3:17]  ¹⁵ tn Grk “to James, the son of Zebedee, and John, the brother of James.”

[3:18]  ¹⁶ sn Bartholomew (meaning “son of Tolmai” in Aramaic) could be another name for Nathanael mentioned in John 1:45.

[3:18]  ¹⁷ sn This is the “doubting Thomas” of John 20:24-29.

[3:18]  ¹⁸ tc This disciple is called Λεββαῖον (Lebbaion, “Lebbaeus”) in D it; see the discussion of the parallel text in Matt 10:3 where conflation occurs among other witnesses as well.

[3:18]  ¹⁹ tn Grk “the Cananean,” but according to both BDAG 507 s.v. Καναναῖος and L&N 11.88, this term has no relation at all to the geographical terms for Cana or Canaan, but is derived from the Aramaic term for “enthusiast, zealot” (see Luke 6:15; Acts 1:13), possibly because of an earlier affiliation with the party of the Zealots. He may not have been technically a member of the particular Jewish nationalistic party known as “Zealots” (since according to some scholars this party had not been organized at that time), but simply someone who was zealous for Jewish independence from Rome, in which case the term would refer to his temperament.

[3:19]  ²⁰ sn There is some debate about what the name Iscariot means. It probably alludes to a region in Judea and thus might make Judas the only non-Galilean in the group. Several explanations for the name Iscariot have been proposed, but it is probably transliterated Hebrew with the meaning “man of Kerioth” (there are at least two villages that had that name). For further discussion see D. L. Bock, Luke (BECNT), 1:546; also D. A. Carson, John, 304.

[3:19]  ²¹ tn Grk “who even betrayed him.”

[3:27]  ²² tn Grk “answered and said.”