Matius 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 ¹  many powerful deeds?’ 7:23 Then I will declare to them, ‘I never knew you. Go away from me, you lawbreakers!’ ² 

Lukas 13:26-27

13:26 Then you will begin to say, ‘We ate and drank in your presence, and you taught in our streets.’ ³  13:27 But ⁴  he will reply, ⁵  ‘I don’t know where you come from! ⁶  Go away from me, all you evildoers!’ ⁷ 

Roma 2:8-9

2:8 but ⁸  wrath and anger to those who live in selfish ambition ⁹  and do not obey the truth but follow ¹⁰  unrighteousness. 2:9 There will be ¹¹  affliction and distress on everyone ¹²  who does evil, on the Jew first and also the Greek, ¹³ 

Roma 2:16

2:16 on the day when God will judge ¹⁴  the secrets of human hearts, ¹⁵  according to my gospel ¹⁶  through Christ Jesus.

Wahyu 21:27

21:27 but ¹⁷  nothing ritually unclean ¹⁸  will ever enter into it, nor anyone who does what is detestable ¹⁹  or practices falsehood, ²⁰  but only those whose names ²¹  are written in the Lamb’s book of life.

[7:22]  ¹ tn Grk “and in your name do.” This phrase was not repeated here in the translation for stylistic reasons.

[7:23]  ² tn Grk “workers of lawlessness.”

[13:26]  ³ sn This term refers to wide streets, and thus suggests the major streets of a city.

[13:27]  ⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:27]  ⁵ 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]  ⁶ 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]  ⁷ tn Grk “all you workers of iniquity.” The phrase resembles Ps 6:8.

[2:8]  ⁸ tn This contrast is clearer and stronger in Greek than can be easily expressed in English.

[2:8]  ⁹ tn Grk “those who [are] from selfish ambition.”

[2:8]  ¹⁰ tn Grk “are persuaded by, obey.”

[2:9]  ¹¹ tn No verb is expressed in this verse, but the verb “to be” is implied by the Greek construction. Literally “suffering and distress on everyone…”

[2:9]  ¹² tn Grk “every soul of man.”

[2:9]  ¹³ sn Paul uses the term Greek here and in v. 10 to refer to non-Jews, i.e., Gentiles.

[2:16]  ¹⁴ tn The form of the Greek word is either present or future, but it is best to translate in future because of the context of future judgment.

[2:16]  ¹⁵ tn Grk “of people.”

[2:16]  ¹⁶ sn On my gospel cf. Rom 16:25; 2 Tim 2:8.

[21:27]  ¹⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[21:27]  ¹⁸ tn Here BDAG 552 s.v. κοινός 2 states, “pert. to being of little value because of being common, common, ordinary, profane…b. specifically, of that which is ceremonially impure: Rv 21:27.”

[21:27]  ¹⁹ tn Or “what is abhorrent”; Grk “who practices abominations.”

[21:27]  ²⁰ tn Grk “practicing abomination or falsehood.” Because of the way βδέλυγμα (bdelugma) has been translated (“does what is detestable”) it was necessary to repeat the idea from the participle ποιῶν (poiwn, “practices”) before the term “falsehood.” On this term, BDAG 1097 s.v. ψεῦδος states, “ποιεῖν ψεῦδος practice (the things that go with) falsehood Rv 21:27; 22:15.” Cf. Rev 3:9.

[21:27]  ²¹ tn Grk “those who are written”; the word “names” is implied.