Yohanes 10:3

10:3 The doorkeeper ¹  opens the door ²  for him, ³  and the sheep hear his voice. He ⁴  calls his own sheep by name and leads them out. ⁵ 

Yohanes 10:14

10:14 “I am the good shepherd. I ⁶  know my own ⁷  and my own know me –

Matius 7:23

7:23 Then I will declare to them, ‘I never knew you. Go away from me, you lawbreakers!’ ⁸ 

Matius 25:12

25:12 But he replied, ⁹  ‘I tell you the truth, ¹⁰  I do not know you!’

Lukas 13:27

13:27 But ¹¹  he will reply, ¹²  ‘I don’t know where you come from! ¹³  Go away from me, all you evildoers!’ ¹⁴ 

Lukas 13:1

A Call to Repent

13:1 Now ¹⁵  there were some present on that occasion who told him about the Galileans whose blood Pilate had mixed with their sacrifices. ¹⁶ 

Kolose 1:3

Paul’s Thanksgiving and Prayer for the Church

1:3 We always ¹⁷  give thanks to God, the Father of our Lord Jesus Christ, when we pray for you,

Galatia 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 ¹⁸  basic forces? ¹⁹  Do you want to be enslaved to them all over again? ²⁰ 

Galatia 4:2

4:2 But he is under guardians ²¹  and managers until the date set by his ²²  father.

Titus 2:1

Conduct Consistent with Sound Teaching

2:1 But as for you, communicate the behavior that goes with ²³  sound teaching.

[10:3]  ¹ tn Or “porter” (British English).

[10:3]  sn There have been many attempts to identify who the doorkeeper represents, none of which are convincing. More likely there are some details in this parable that are included for the sake of the story, necessary as parts of the overall picture but without symbolic significance.

[10:3]  ² tn The words “the door” are not in the Greek text but are implied. Direct objects in Greek were often omitted when clear from the context.

[10:3]  ³ tn Grk “For this one.”

[10:3]  ⁴ tn Grk “And he.” 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.

[10:3]  ⁵ sn He calls his own sheep by name and leads them out. Some interpreters have suggested that there was more than one flock in the fold, and there would be a process of separation where each shepherd called out his own flock. This may also be suggested by the mention of a doorkeeper in v. 3 since only the larger sheepfolds would have such a guard. But the Gospel of John never mentions a distinction among the sheep in this fold; in fact (10:16) there are other sheep which are to be brought in, but they are to be one flock and one shepherd.

[10:14]  ⁶ tn Grk “And I.” 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.

[10:14]  ⁷ tn The direct object is frequently omitted in Greek and must be supplied from the context. Here it could be “sheep,” but Jesus was ultimately talking about “people.”

[7:23]  ⁸ tn Grk “workers of lawlessness.”

[25:12]  ⁹ tn Grk “But answering, he said.” This is somewhat redundant and has been simplified in the translation.

[25:12]  ¹⁰ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[13:27]  ¹¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:27]  ¹² tc Most mss (Ì^75* A D L W Θ Ψ 070 Ë^1,13 Ï) have ἐρεῖ λέγω ὑμῖν (erei legw Jumin; “he will say, ‘I say to you’”) here, while some have only ἐρεῖ ὑμῖν (“he will say to you” in א 579 pc lat sa) or simply ἐρεῖ (“he will say” in 1195 pc). The variety of readings seems to have arisen from the somewhat unusual wording of the original, ἐρεῖ λέγων ὑμῖν (erei legwn Jumin; “he will say, saying to you” found in Ì^75c B 892 pc). Given the indicative λέγω, it is difficult to explain how the other readings would have arisen. But if the participle λέγων were original, the other readings can more easily be explained as arising from it. Although the external evidence is significantly stronger in support of the indicative reading, the internal evidence is on the side of the participle.

[13:27]  tn Grk “he will say, saying to you.” The participle λέγων (legwn) and its indirect object ὑμῖν (Jumin) are redundant in contemporary English and have not been translated.

[13:27]  ¹³ sn The issue is not familiarity (with Jesus’ teaching) or even shared activity (eating and drinking with him), but knowing Jesus. Those who do not know him, he will not know where they come from (i.e., will not acknowledge) at the judgment.

[13:27]  ¹⁴ tn Grk “all you workers of iniquity.” The phrase resembles Ps 6:8.

[13:1]  ¹⁵ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[13:1]  ¹⁶ sn This is an event that otherwise is unattested, though several events similar to it are noted in Josephus (J. W. 2.9.2-4 [2.169-177]; Ant. 13.13.5 [13.372-73], 18.3.1-2 [18.55-62]; 18.4.1 [18.85-87]). It would have caused a major furor.

[1:3]  ¹⁷ 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]  ¹⁸ tn Or “useless.” See L&N 65.16.

[4:9]  ¹⁹ tn See the note on the phrase “basic forces” in 4:3.

[4:9]  ²⁰ 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]  ²¹ 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]  ²² tn Grk “the,” but the Greek article is used here as a possessive pronoun (ExSyn 215).

[2:1]  ²³ tn Grk “say what is fitting for sound teaching” (introducing the behavior called for in this chapter.).