Matius 25:43

25:43 I was a stranger and you did not receive me as a guest, naked and you did not clothe me, sick and in prison and you did not visit me.’

Kejadian 18:2-8

18:2 Abraham ¹  looked up ²  and saw ³  three men standing across ⁴  from him. When he saw them ⁵  he ran from the entrance of the tent to meet them and bowed low ⁶  to the ground. ⁷ 

18:3 He said, “My lord, ⁸  if I have found favor in your sight, do not pass by and leave your servant. ⁹  18:4 Let a little water be brought so that ¹⁰  you may all ¹¹  wash your feet and rest under the tree. 18:5 And let me get ¹²  a bit of food ¹³  so that you may refresh yourselves ¹⁴  since you have passed by your servant’s home. After that you may be on your way.” ¹⁵  “All right,” they replied, “you may do as you say.”

18:6 So Abraham hurried into the tent and said to Sarah, “Quick! Take ¹⁶  three measures ¹⁷  of fine flour, knead it, and make bread.” ¹⁸  18:7 Then Abraham ran to the herd and chose a fine, tender calf, and gave it to a servant, ¹⁹  who quickly prepared it. ²⁰  18:8 Abraham ²¹  then took some curds and milk, along with the calf that had been prepared, and placed the food ²²  before them. They ate while ²³  he was standing near them under a tree.

Kejadian 19:1-3

The Destruction of Sodom and Gomorrah

19:1 The two angels came to Sodom in the evening while ²⁴  Lot was sitting in the city’s gateway. ²⁵  When Lot saw them, he got up to meet them and bowed down with his face toward the ground.

19:2 He said, “Here, my lords, please turn aside to your servant’s house. Stay the night ²⁶  and wash your feet. Then you can be on your way early in the morning.” ²⁷  “No,” they replied, “we’ll spend the night in the town square.” ²⁸ 

19:3 But he urged ²⁹  them persistently, so they turned aside with him and entered his house. He prepared a feast for them, including bread baked without yeast, and they ate.

Kisah Para Rasul 16:15

16:15 After she and her household were baptized, she urged us, ³⁰  “If ³¹  you consider me to be a believer in the Lord, ³²  come and stay in my house.” And she persuaded ³³  us.

Roma 12:13

12:13 Contribute to the needs of the saints, pursue hospitality.

Roma 16:23

16:23 Gaius, who is host to me and to the whole church, greets you. Erastus the city treasurer and our brother Quartus greet you.

Roma 16:1

Personal Greetings

16:1 Now I commend to you our sister Phoebe, who is a servant ³⁴  of the church in Cenchrea,

Titus 1:10

1:10 For there are many ³⁵  rebellious people, idle talkers, and deceivers, especially those with Jewish connections, ³⁶ 

Ibrani 13:1-3

Final Exhortations

13:1 Brotherly love must continue. 13:2 Do not neglect hospitality, because through it some have entertained angels without knowing it. ³⁷  13:3 Remember those in prison as though you were in prison with them, ³⁸  and those ill-treated as though you too felt their torment. ³⁹ 

Ibrani 13:1

Final Exhortations

13:1 Brotherly love must continue.

Pengkhotbah 4:9

Labor is Beneficial When Its Rewards Are Shared

4:9 Two people are better than one,

because they can reap ⁴⁰  more benefit ⁴¹  from their labor.

Pengkhotbah 4:3

4:3 But better than both is the one who has not been born ⁴² 

and has not seen the evil things that are done on earth. ⁴³ 

Yohanes 1:5-8

1:5 And the light shines on ⁴⁴  in the darkness, ⁴⁵  but ⁴⁶  the darkness has not mastered it. ⁴⁷ 

1:6 A man came, sent from God, whose name was John. ⁴⁸  1:7 He came as a witness ⁴⁹  to testify ⁵⁰  about the light, so that everyone ⁵¹  might believe through him. 1:8 He himself was not the light, but he came to testify ⁵²  about the light.

[18:2]  ¹ tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.

[18:2]  ² tn Heb “lifted up his eyes.”

[18:2]  ³ tn Heb “and saw, and look.” The particle הִנֵּה (hinneh) draws attention to what he saw. The drawn-out description focuses the reader’s attention on Abraham’s deliberate, fixed gaze and indicates that what he is seeing is significant.

[18:2]  ⁴ tn The Hebrew preposition עַל (’al) indicates the three men were nearby, but not close by, for Abraham had to run to meet them.

[18:2]  ⁵ tn The pronoun “them” has been supplied in the translation for clarification. In the Hebrew text the verb has no stated object.

[18:2]  ⁶ tn The form וַיִּשְׁתַּחוּ (vayyishtakhu, “and bowed low”) is from the verb הִשְׁתַּחֲוָה (hishtakhavah, “to worship, bow low to the ground”). It is probably from a root חָוָה (khavah), though some derive it from שָׁחָה (shakhah).

[18:2]  ⁷ sn The reader knows this is a theophany. The three visitors are probably the Lord and two angels (see Gen 19:1). It is not certain how soon Abraham recognized the true identity of the visitors. His actions suggest he suspected this was something out of the ordinary, though it is possible that his lavish treatment of the visitors was done quite unwittingly. Bowing down to the ground would be reserved for obeisance of kings or worship of the Lord. Whether he was aware of it or not, Abraham’s action was most appropriate.

[18:3]  ⁸ tc The MT has the form אֲדֹנָי (’adonay, “Master”) which is reserved for God. This may reflect later scribal activity. The scribes, knowing it was the Lord, may have put the proper pointing with the word instead of the more common אֲדֹנִי (’adoni, “my master”).

[18:3]  ⁹ tn Heb “do not pass by from upon your servant.”

[18:4]  ¹⁰ tn The imperative after the jussive indicates purpose here.

[18:4]  ¹¹ tn The word “all” has been supplied in the translation because the Hebrew verb translated “wash” and the pronominal suffix on the word “feet” are plural, referring to all three of the visitors.

[18:5]  ¹² tn The Qal cohortative here probably has the nuance of polite request.

[18:5]  ¹³ tn Heb “a piece of bread.” The Hebrew word לֶחֶם (lekhem) can refer either to bread specifically or to food in general. Based on Abraham’s directions to Sarah in v. 6, bread was certainly involved, but v. 7 indicates that Abraham had a more elaborate meal in mind.

[18:5]  ¹⁴ tn Heb “strengthen your heart.” The imperative after the cohortative indicates purpose here.

[18:5]  ¹⁵ tn Heb “so that you may refresh yourselves, after [which] you may be on your way – for therefore you passed by near your servant.”

[18:6]  ¹⁶ tn The word “take” is supplied in the translation for stylistic reasons. In the Hebrew text the sentence lacks a verb other than the imperative “hurry.” The elliptical structure of the language reflects Abraham’s haste to get things ready quickly.

[18:6]  ¹⁷ sn Three measures (Heb “three seahs”) was equivalent to about twenty quarts (twenty-two liters) of flour, which would make a lot of bread. The animal prepared for the meal was far more than the three visitors needed. This was a banquet for royalty. Either it had been a lonely time for Abraham and the presence of visitors made him very happy, or he sensed this was a momentous visit.

[18:6]  ¹⁸ sn The bread was the simple, round bread made by bedouins that is normally prepared quickly for visitors.

[18:7]  ¹⁹ tn Heb “the young man.”

[18:7]  ²⁰ tn The construction uses the Piel preterite, “he hurried,” followed by the infinitive construct; the two probably form a verbal hendiadys: “he quickly prepared.”

[18:8]  ²¹ tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.

[18:8]  ²² tn The words “the food” are supplied in the translation for stylistic reasons. In the Hebrew text the verb has no stated object.

[18:8]  ²³ tn The disjunctive clause is a temporal circumstantial clause subordinate to the main verb.

[19:1]  ²⁴ tn The disjunctive clause is temporal here, indicating what Lot was doing at the time of their arrival.

[19:1]  ²⁵ tn Heb “sitting in the gate of Sodom.” The phrase “the gate of Sodom” has been translated “the city’s gateway” for stylistic reasons.

[19:1]  sn The expression sitting in the city’s gateway may mean that Lot was exercising some type of judicial function (see the use of the idiom in 2 Sam 19:8; Jer 26:10; 38:7; 39:3).

[19:2]  ²⁶ tn The imperatives have the force of invitation.

[19:2]  ²⁷ tn These two verbs form a verbal hendiadys: “you can rise up early and go” means “you can go early.”

[19:2]  ²⁸ sn The town square refers to the wide street area at the gate complex of the city.

[19:3]  ²⁹ tn The Hebrew verb פָּצַר (patsar, “to press, to insist”) ironically foreshadows the hostile actions of the men of the city (see v. 9, where the verb also appears). The repetition of the word serves to contrast Lot to his world.

[16:15]  ³⁰ tn Grk “urged us, saying.” The participle λέγουσα (legousa) is redundant in English and has not been translated.

[16:15]  ³¹ tn This is a first class condition in Greek, with the statement presented as real or true for the sake of the argument.

[16:15]  ³² tn Or “faithful to the Lord.” BDAG 821 s.v. πίστος 2 states concerning this verse, “Of one who confesses the Christian faith believing or a believer in the Lord, in Christ, in God πιστ. τῷ κυρίῳ Ac 16:15.” L&N 11.17 has “one who is included among the faithful followers of Christ – ‘believer, Christian, follower.’”

[16:15]  ³³ tn Although BDAG 759 s.v. παραβιάζομαι has “urge strongly, prevail upon,” in contemporary English “persuade” is a more frequently used synonym for “prevail upon.”

[16:1]  ³⁴ tn Or “deaconess.” It is debated whether διάκονος (diakonos) here refers to a specific office within the church. One contextual argument used to support this view is that Phoebe is associated with a particular church, Cenchrea, and as such would therefore be a deacon of that church. In the NT some who are called διάκονος are related to a particular church, yet the scholarly consensus is that such individuals are not deacons, but “servants” or “ministers” (other viable translations for διάκονος). For example, Epaphras is associated with the church in Colossians and is called a διάκονος in Col 1:7, but no contemporary translation regards him as a deacon. In 1 Tim 4:6 Paul calls Timothy a διάκονος; Timothy was associated with the church in Ephesus, but he obviously was not a deacon. In addition, the lexical evidence leans away from this view: Within the NT, the διακον- word group rarely functions with a technical nuance. In any case, the evidence is not compelling either way. The view accepted in the translation above is that Phoebe was a servant of the church, not a deaconess, although this conclusion should be regarded as tentative.

[1:10]  ³⁵ tc ‡ The earliest and best mss lack καί (kai) after πολλοί (polloi; so א A C P 088 81 104 365 614 629 630 al sy co), though the conjunction is found in several significant witnesses, chiefly of the Western and Byzantine texts (D F G I Ψ 33 1739 1881 Ï lat). Although it is possible that some scribes omitted the word, thinking it was superfluous, it is also possible that others added the conjunction for clarification. Judging by the pedigree of the witnesses and the inconclusiveness of the internal evidence, the shorter reading is considered to be most likely original. NA²⁷ puts the conjunction in brackets, indicating some doubts as to its authenticity.

[1:10]  ³⁶ tn Grk “those of the circumcision.” Some translations take this to refer to Jewish converts to Christianity (cf. NAB “Jewish Christians”; TEV “converts from Judaism”; CEV “Jewish followers”) while others are less clear (cf. NLT “those who insist on circumcision for salvation”).

[13:2]  ³⁷ sn This is a vague allusion to people described in scripture and extra-biblical literature and may include Abraham and Sarah (Gen 18:2-15), Lot (Gen 19:1-14), Gideon (Judg 6:11-18), Manoah (Judg 13:3-22), and possibly Tobit (Tob 12:1-20).

[13:3]  ³⁸ tn Grk “as being imprisoned together.”

[13:3]  ³⁹ tn Or “since you too are vulnerable”; Grk “you also being in the body.”

[4:9]  ⁴⁰ tn Heb “they have.”

[4:9]  ⁴¹ tn Heb “a good reward.”

[4:3]  ⁴² tn The word “born” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[4:3]  ⁴³ tn Heb “under the sun.”

[1:5]  ⁴⁴ tn To this point the author has used past tenses (imperfects, aorists); now he switches to a present. The light continually shines (thus the translation, “shines on”). Even as the author writes, it is shining. The present here most likely has gnomic force (though it is possible to take it as a historical present); it expresses the timeless truth that the light of the world (cf. 8:12, 9:5, 12:46) never ceases to shine.

[1:5]  sn The light shines on. The question of whether John has in mind here the preincarnate Christ or the incarnate Christ is probably too specific. The incarnation is not really introduced until v. 9, but here the point is more general: It is of the very nature of light, that it shines.

[1:5]  ⁴⁵ sn The author now introduces what will become a major theme of John’s Gospel: the opposition of light and darkness. The antithesis is a natural one, widespread in antiquity. Gen 1 gives considerable emphasis to it in the account of the creation, and so do the writings of Qumran. It is the major theme of one of the most important extra-biblical documents found at Qumran, the so-called War Scroll, properly titled The War of the Sons of Light with the Sons of Darkness. Connections between John and Qumran are still an area of scholarly debate and a consensus has not yet emerged. See T. A. Hoffman, “1 John and the Qumran Scrolls,” BTB 8 (1978): 117-25.

[1:5]  ⁴⁶ tn Grk “and,” but the context clearly indicates a contrast, so this has been translated as an adversative use of καί (kai).

[1:5]  ⁴⁷ tn Or “comprehended it,” or “overcome it.” The verb κατέλαβεν (katelaben) is not easy to translate. “To seize” or “to grasp” is possible, but this also permits “to grasp with the mind” in the sense of “to comprehend” (esp. in the middle voice). This is probably another Johannine double meaning – one does not usually think of darkness as trying to “understand” light. For it to mean this, “darkness” must be understood as meaning “certain people,” or perhaps “humanity” at large, darkened in understanding. But in John’s usage, darkness is not normally used of people or a group of people. Rather it usually signifies the evil environment or ‘sphere’ in which people find themselves: “They loved darkness rather than light” (John 3:19). Those who follow Jesus do not walk in darkness (8:12). They are to walk while they have light, lest the darkness “overtake/overcome” them (12:35, same verb as here). For John, with his set of symbols and imagery, darkness is not something which seeks to “understand (comprehend)” the light, but represents the forces of evil which seek to “overcome (conquer)” it. The English verb “to master” may be used in both sorts of contexts, as “he mastered his lesson” and “he mastered his opponent.”

[1:6]  ⁴⁸ sn John refers to John the Baptist.

[1:7]  ⁴⁹ tn Grk “came for a testimony.”

[1:7]  sn Witness is also one of the major themes of John’s Gospel. The Greek verb μαρτυρέω (marturew) occurs 33 times (compare to once in Matthew, once in Luke, 0 in Mark) and the noun μαρτυρία (marturia) 14 times (0 in Matthew, once in Luke, 3 times in Mark).

[1:7]  ⁵⁰ tn Or “to bear witness.”

[1:7]  ⁵¹ tn Grk “all.”

[1:8]  ⁵² tn Or “to bear witness.”