Matius 10:40-41

Rewards

10:40 “Whoever receives you receives me, and whoever receives me receives the one who sent me. ¹  10:41 Whoever receives a prophet in the name of a prophet will receive a prophet’s reward. Whoever ²  receives a righteous person in the name of a righteous person will receive a righteous person’s reward.

Matius 18:5

18:5 And whoever welcomes ³  a child like this in my name welcomes me.

Markus 6:11

6:11 If a place will not welcome you or listen to you, as you go out from there, shake the dust off ⁴  your feet as a testimony against them.”

Markus 9:37

9:37 “Whoever welcomes ⁵  one of these little children ⁶  in my name welcomes me, and whoever welcomes me does not welcome me but the one who sent me.”

Lukas 9:5

9:5 Wherever ⁷  they do not receive you, ⁸  as you leave that town, ⁹  shake the dust off ¹⁰  your feet as a testimony against them.”

Lukas 9:48

9:48 and said to them, “Whoever welcomes ¹¹  this child ¹²  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.” ¹³ 

Lukas 10:10-11

10:10 But whenever ¹⁴  you enter a town ¹⁵  and the people ¹⁶  do not welcome ¹⁷  you, go into its streets ¹⁸  and say, 10:11 ‘Even the dust of your town ¹⁹  that clings to our feet we wipe off ²⁰  against you. ²¹  Nevertheless know this: The kingdom of God has come.’ ²² 

Yohanes 13:20

13:20 I tell you the solemn truth, ²³  whoever accepts ²⁴  the one I send accepts me, and whoever accepts me accepts the one who sent me.” ²⁵ 

Yohanes 13:1

Washing the Disciples’ Feet

13:1 Just before the Passover feast, Jesus knew that his time ²⁶  had come to depart ²⁷  from this world to the Father. Having loved his own who were in the world, he now loved them to the very end. ²⁸ 

Yohanes 4:8

4:8 (For his disciples had gone off into the town to buy supplies. ²⁹ ) ³⁰ 

[10:40]  ¹ sn The one who sent me refers to God.

[10:41]  ² tn Grk “And whoever.” Here καί (kai) has not been translated.

[18:5]  ³ tn This verb, δέχομαι (decomai), is a term of hospitality (L&N 34.53).

[6:11]  ⁴ sn To shake the dust off represented shaking off the uncleanness from one’s feet; see Luke 10:11; Acts 13:51; 18:6. It was a sign of rejection.

[9:37]  ⁵ tn This verb, δέχομαι (decomai), is a term of hospitality (L&N 34.53).

[9:37]  ⁶ sn Children were very insignificant in ancient culture, so this child would be the perfect object lesson to counter the disciples’ selfish ambitions.

[9:5]  ⁷ tn Grk “And wherever.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:5]  ⁸ tn Grk “all those who do not receive you.”

[9:5]  ⁹ tn Or “city.”

[9:5]  ¹⁰ sn To shake the dust off represented shaking off the uncleanness from one’s feet; see Luke 10:11; Acts 13:51; 18:6. It was a sign of rejection.

[9:48]  ¹¹ tn This verb, δέχομαι (decomai), is a term of hospitality (L&N 34.53).

[9:48]  ¹² 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]  ¹³ 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.

[10:10]  ¹⁴ tn Grk “whatever town you enter,” but this is more often expressed in English as “whenever you enter a town.”

[10:10]  ¹⁵ tn Or “city.”

[10:10]  ¹⁶ tn Grk “and they”; the referent (the people who live in the town) has been specified in the translation for clarity.

[10:10]  ¹⁷ sn More discussion takes place concerning rejection (the people do not welcome you), as these verses lead into the condemnation of certain towns for their rejection of God’s kingdom.

[10:10]  ¹⁸ tn The term πλατεῖα (plateia) refers to the “broad street,” so this refers to the main roads of the town.

[10:11]  ¹⁹ tn Or “city.”

[10:11]  ²⁰ sn See Luke 9:5, where the verb is different but the meaning is the same. This was a sign of rejection.

[10:11]  ²¹ tn Here ὑμῖν (Jumin) has been translated as a dative of disadvantage.

[10:11]  ²² tn Or “has come near.” As in v. 9 (see above), the combination of ἐγγίζω (engizw) with the preposition ἐπί (epi) is decisive in showing that the sense is “has come” (see BDAG 270 s.v. ἐγγίζω 2, and W. R. Hutton, “The Kingdom of God Has Come,” ExpTim 64 [Dec 1952]: 89-91).

[13:20]  ²³ tn Grk “Truly, truly, I say to you.”

[13:20]  ²⁴ tn Or “receives,” and so throughout this verse.

[13:20]  ²⁵ sn The one who sent me refers to God.

[13:1]  ²⁶ tn Grk “his hour.”

[13:1]  ²⁷ 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]  ²⁸ 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]  ²⁹ tn Grk “buy food.”

[4:8]  ³⁰ 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).