Luke 13:25

13:25 Once ¹  the head of the house ²  gets up ³  and shuts the door, then you will stand outside and start to knock on the door and beg him, ‘Lord, ⁴  let us in!’ ⁵  But he will answer you, ⁶  ‘I don’t know where you come from.’ ⁷ 

Psalms 1:6

1:6 Certainly ⁸  the Lord guards the way of the godly, ⁹ 

but the way of the wicked ends in destruction. ¹⁰ 

Matthew 7:22-23

7:22 On that day, many will say to me, ‘Lord, Lord, didn’t we prophesy in your name, and in your name cast out demons and do ¹¹  many powerful deeds?’ 7:23 Then I will declare to them, ‘I never knew you. Go away from me, you lawbreakers!’ ¹² 

Matthew 25:12

25:12 But he replied, ¹³  ‘I tell you the truth, ¹⁴  I do not know you!’

Matthew 25:41

25:41 “Then he will say ¹⁵  to those on his left, ‘Depart from me, you accursed, into the eternal fire that has been prepared for the devil and his angels!

Matthew 25:1

The Parable of the Ten Virgins

25:1 “At that time the kingdom of heaven will be like ten virgins who took their lamps and went out to meet the bridegroom.

Colossians 1:3

Paul’s Thanksgiving and Prayer for the Church

1:3 We always ¹⁶  give thanks to God, the Father of our Lord Jesus Christ, when we pray for you,

Galatians 4:9

4:9 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 ¹⁷  basic forces? ¹⁸  Do you want to be enslaved to them all over again? ¹⁹ 

Galatians 4:2

4:2 But he is under guardians ²⁰  and managers until the date set by his ²¹  father.

Galatians 2:19

2:19 For through the law I died to the law so that I may live to God.

[13:25]  ¹ tn The syntactical relationship between vv. 24-25 is disputed. The question turns on whether v. 25 is connected to v. 24 or not. A lack of a clear connective makes an independent idea more likely. However, one must then determine what the beginning of the sentence connects to. Though it makes for slightly awkward English, the translation has opted to connect it to “he will answer” so that this functions, in effect, as an apodosis. One could end the sentence after “us” and begin a new sentence with “He will answer” to make simpler sentences, although the connection between the two sentences is thereby less clear. The point of the passage, however, is clear. Once the door is shut, because one failed to come in through the narrow way, it is closed permanently. The moral: Do not be too late in deciding to respond.

[13:25]  ² tn Or “the master of the household.”

[13:25]  ³ tn Or “rises,” or “stands up.”

[13:25]  ⁴ tn Or “Sir.”

[13:25]  ⁵ tn Grk “Open to us.”

[13:25]  ⁶ tn Grk “and answering, he will say to you.” This is redundant in contemporary English and has been simplified to “he will answer you.”

[13:25]  ⁷ sn For the imagery behind the statement “I do not know where you come from,” see Ps 138:6; Isa 63:16; Jer 1:5; Hos 5:3.

[1:6]  ⁸ 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]  ⁹ 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]  ¹⁰ 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”).

[7:22]  ¹¹ tn Grk “and in your name do.” This phrase was not repeated here in the translation for stylistic reasons.

[7:23]  ¹² tn Grk “workers of lawlessness.”

[25:12]  ¹³ tn Grk “But answering, he said.” This is somewhat redundant and has been simplified in the translation.

[25:12]  ¹⁴ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[25:41]  ¹⁵ tn Here καί (kai) has not been translated.

[1:3]  ¹⁶ tn The adverb πάντοτε (pantote) is understood to modify the indicative εὐχαριστοῦμεν (eucaristoumen) because it precedes περὶ ὑμῶν (peri Jumwn) which probably modifies the indicative and not the participle προσευχόμενοι (proseucomenoi). But see 1:9 where the same expression occurs and περὶ ὑμῶν modifies the participle “praying” (προσευχόμενοι).

[4:9]  ¹⁷ tn Or “useless.” See L&N 65.16.

[4:9]  ¹⁸ tn See the note on the phrase “basic forces” in 4:3.

[4:9]  ¹⁹ 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.

[4:2]  ²⁰ tn The Greek term translated “guardians” here is ἐπίτροπος (epitropo"), whose semantic domain overlaps with that of παιδαγωγός (paidagwgo") according to L&N 36.5.

[4:2]  ²¹ tn Grk “the,” but the Greek article is used here as a possessive pronoun (ExSyn 215).