Lukas 9:48

9:48 and said to them, “Whoever welcomes ¹  this child ²  in my name welcomes me, and whoever welcomes me welcomes the one who sent me, for the one who is least among you all is the one who is great.” ³ 

Matius 10:40

Rewards

10:40 “Whoever receives you receives me, and whoever receives me receives the one who sent me. ⁴ 

Matius 18:5

18:5 And whoever welcomes ⁵  a child like this in my name welcomes me.

Markus 9:37

9:37 “Whoever welcomes ⁶  one of these little children ⁷  in my name welcomes me, and whoever welcomes me does not welcome me but the one who sent me.”

Yohanes 12:44

Jesus’ Final Public Words

12:44 But Jesus shouted out, ⁸  “The one who believes in me does not believe in me, but in the one who sent me, ⁹ 

Yohanes 12:48

12:48 The one who rejects me and does not accept ¹⁰  my words has a judge; ¹¹  the word ¹²  I have spoken will judge him at the last day.

Yohanes 13:20

13:20 I tell you the solemn truth, ¹³  whoever accepts ¹⁴  the one I send accepts me, and whoever accepts me accepts the one who sent me.” ¹⁵ 

Yohanes 13:1

Washing the Disciples’ Feet

13:1 Just before the Passover feast, Jesus knew that his time ¹⁶  had come to depart ¹⁷  from this world to the Father. Having loved his own who were in the world, he now loved them to the very end. ¹⁸ 

Yohanes 4:8

4:8 (For his disciples had gone off into the town to buy supplies. ¹⁹ ) ²⁰ 

[9:48]  ¹ tn This verb, δέχομαι (decomai), is a term of hospitality (L&N 34.53).

[9:48]  ² sn Children were very insignificant in ancient culture, so this child would be the perfect object lesson to counter the disciples’ selfish ambitions.

[9:48]  ³ tn Grk “among you all, this one is great.” The absence of a comparative term here makes the point that comparison should not be done.

[10:40]  ⁴ sn The one who sent me refers to God.

[18:5]  ⁵ tn This verb, δέχομαι (decomai), is a term of hospitality (L&N 34.53).

[9:37]  ⁶ tn This verb, δέχομαι (decomai), is a term of hospitality (L&N 34.53).

[9:37]  ⁷ sn Children were very insignificant in ancient culture, so this child would be the perfect object lesson to counter the disciples’ selfish ambitions.

[12:44]  ⁸ tn Grk “shouted out and said.”

[12:44]  ⁹ sn The one who sent me refers to God.

[12:48]  ¹⁰ tn Or “does not receive.”

[12:48]  ¹¹ tn Grk “has one who judges him.”

[12:48]  ¹² tn Or “message.”

[13:20]  ¹³ tn Grk “Truly, truly, I say to you.”

[13:20]  ¹⁴ tn Or “receives,” and so throughout this verse.

[13:20]  ¹⁵ sn The one who sent me refers to God.

[13:1]  ¹⁶ tn Grk “his hour.”

[13:1]  ¹⁷ tn Grk “that he should depart.” The ἵνα (Jina) clause in Koine Greek frequently encroached on the simple infinitive (for the sake of greater clarity).

[13:1]  ¹⁸ tn Or “he now loved them completely,” or “he now loved them to the uttermost” (see John 19:30). All of John 13:1 is a single sentence in Greek, although in English this would be unacceptably awkward. At the end of the verse the idiom εἰς τέλος (eis telos) was translated literally as “to the end” and the modern equivalents given in the note above, because there is an important lexical link between this passage and John 19:30, τετέλεσται (tetelestai, “It is ended”).

[13:1]  sn The full extent of Jesus’ love for his disciples is not merely seen in his humble service to them in washing their feet (the most common interpretation of the passage). The full extent of his love for them is demonstrated in his sacrificial death for them on the cross. The footwashing episode which follows then becomes a prophetic act, or acting out beforehand, of his upcoming death on their behalf. The message for the disciples was that they were to love one another not just in humble, self-effacing service, but were to be willing to die for one another. At least one of them got this message eventually, though none understood it at the time (see 1 John 3:16).

[4:8]  ¹⁹ tn Grk “buy food.”

[4:8]  ²⁰ sn This is a parenthetical note by the author, indicating why Jesus asked the woman for a drink (for presumably his disciples also took the water bucket with them).