Roma 15:7

Exhortation to Mutual Acceptance

15:7 Receive one another, then, just as Christ also received you, to God’s glory.

Matius 10:40-42

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. 10:42 And whoever gives only a cup of cold water to one of these little ones in the name of a disciple, I tell you the truth, ³  he will never lose his reward.”

Matius 18:5

18:5 And whoever welcomes ⁴  a child like this in my name welcomes me.

Yohanes 13:20

13:20 I tell you the solemn truth, ⁵  whoever accepts ⁶  the one I send accepts me, and whoever accepts me accepts the one who sent me.” ⁷ 

Filipi 2:29

2:29 So welcome him in the Lord with great joy, and honor people like him,

Filipi 2:2

2:2 complete my joy and be of the same mind, ⁸  by having the same love, being united in spirit, ⁹  and having one purpose.

Yohanes 1:10

1:10 He was in the world, and the world was created ¹⁰  by him, but ¹¹  the world did not recognize ¹²  him.

Yohanes 1:3

1:3 All things were created ¹³  by him, and apart from him not one thing was created ¹⁴  that has been created. ¹⁵ 

Yohanes 1:8-10

1:8 He himself was not the light, but he came to testify ¹⁶  about the light. 1:9 The true light, who gives light to everyone, ¹⁷  was coming into the world. ¹⁸  1:10 He was in the world, and the world was created ¹⁹  by him, but ²⁰  the world did not recognize ²¹  him.

[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.

[10:42]  ³ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[18:5]  ⁴ tn This verb, δέχομαι (decomai), is a term of hospitality (L&N 34.53).

[13:20]  ⁵ tn Grk “Truly, truly, I say to you.”

[13:20]  ⁶ tn Or “receives,” and so throughout this verse.

[13:20]  ⁷ sn The one who sent me refers to God.

[2:2]  ⁸ tn Or “and feel the same way,” “and think the same thoughts.” The ἵνα (Jina) clause has been translated “and be of the same mind” to reflect its epexegetical force to the imperative “complete my joy.”

[2:2]  ⁹ tn The Greek word here is σύμψυχοι (sumyucoi, literally “fellow souled”).

[1:10]  ¹⁰ tn Or “was made”; Grk “came into existence.”

[1:10]  ¹¹ tn Grk “and,” but in context this is an adversative use of καί (kai) and is thus translated “but.”

[1:10]  ¹² tn Or “know.”

[1:3]  ¹³ tn Or “made”; Grk “came into existence.”

[1:3]  ¹⁴ tn Or “made”; Grk “nothing came into existence.”

[1:3]  ¹⁵ tc There is a major punctuation problem here: Should this relative clause go with v. 3 or v. 4? The earliest mss have no punctuation (Ì^66,75* א* A B Δ al). Many of the later mss which do have punctuation place it before the phrase, thus putting it with v. 4 (Ì^75c C D L W^s 050* pc). NA²⁵ placed the phrase in v. 3; NA²⁶ moved the words to the beginning of v. 4. In a detailed article K. Aland defended the change (“Eine Untersuchung zu Johannes 1, 3-4. Über die Bedeutung eines Punktes,” ZNW 59 [1968]: 174-209). He sought to prove that the attribution of ὃ γέγονεν (}o gegonen) to v. 3 began to be carried out in the 4th century in the Greek church. This came out of the Arian controversy, and was intended as a safeguard for doctrine. The change was unknown in the West. Aland is probably correct in affirming that the phrase was attached to v. 4 by the Gnostics and the Eastern Church; only when the Arians began to use the phrase was it attached to v. 3. But this does not rule out the possibility that, by moving the words from v. 4 to v. 3, one is restoring the original reading. Understanding the words as part of v. 3 is natural and adds to the emphasis which is built up there, while it also gives a terse, forceful statement in v. 4. On the other hand, taking the phrase ὃ γέγονεν with v. 4 gives a complicated expression: C. K. Barrett says that both ways of understanding v. 4 with ὃ γέγονεν included “are almost impossibly clumsy” (St. John, 157): “That which came into being – in it the Word was life”; “That which came into being – in the Word was its life.” The following stylistic points should be noted in the solution of this problem: (1) John frequently starts sentences with ἐν (en); (2) he repeats frequently (“nothing was created that has been created”); (3) 5:26 and 6:53 both give a sense similar to v. 4 if it is understood without the phrase; (4) it makes far better Johannine sense to say that in the Word was life than to say that the created universe (what was made, ὃ γέγονεν) was life in him. In conclusion, the phrase is best taken with v. 3. Schnackenburg, Barrett, Carson, Haenchen, Morris, KJV, and NIV concur (against Brown, Beasley-Murray, and NEB). The arguments of R. Schnackenburg, St. John, 1:239-40, are particularly persuasive.

[1:3]  tn Or “made”; Grk “that has come into existence.”

[1:8]  ¹⁶ tn Or “to bear witness.”

[1:9]  ¹⁷ tn Grk “every man” (but in a generic sense, “every person,” or “every human being”).

[1:9]  ¹⁸ tn Or “He was the true light, who gives light to everyone who comes into the world.” The participle ἐρχόμενον (ercomenon) may be either (1) neuter nominative, agreeing with τὸ φῶς (to fw"), or (2) masculine accusative, agreeing with ἄνθρωπον (anqrwpon). Option (1) results in a periphrastic imperfect with ἦν (hn), ἦν τὸ φῶς… ἐρχόμενον, referring to the incarnation. Option (2) would have the participle modifying ἄνθρωπον and referring to the true light as enlightening “every man who comes into the world.” Option (2) has some rabbinic parallels: The phrase “all who come into the world” is a fairly common expression for “every man” (cf. Leviticus Rabbah 31.6). But (1) must be preferred here, because: (a) In the next verse the light is in the world; it is logical for v. 9 to speak of its entering the world; (b) in other passages Jesus is described as “coming into the world” (6:14, 9:39, 11:27, 16:28) and in 12:46 Jesus says: ἐγὼ φῶς εἰς τὸν κόσμον ἐλήλυθα (egw fw" ei" ton kosmon elhluqa); (c) use of a periphrastic participle with the imperfect tense is typical Johannine style: 1:28, 2:6, 3:23, 10:40, 11:1, 13:23, 18:18 and 25. In every one of these except 13:23 the finite verb is first and separated by one or more intervening words from the participle.

[1:9]  sn In v. 9 the world (κόσμος, kosmos) is mentioned for the first time. This is another important theme word for John. Generally, the world as a Johannine concept does not refer to the totality of creation (the universe), although there are exceptions at 11:9. 17:5, 24, 21:25, but to the world of human beings and human affairs. Even in 1:10 the world created through the Logos is a world capable of knowing (or reprehensibly not knowing) its Creator. Sometimes the world is further qualified as this world (ὁ κόσμος οὗτος, Jo kosmos Joutos) as in 8:23, 9:39, 11:9, 12:25, 31; 13:1, 16:11, 18:36. This is not merely equivalent to the rabbinic phrase “this present age” (ὁ αἰών οὗτος, Jo aiwn Joutos) and contrasted with “the world to come.” For John it is also contrasted to a world other than this one, already existing; this is the lower world, corresponding to which there is a world above (see especially 8:23, 18:36). Jesus appears not only as the Messiah by means of whom an eschatological future is anticipated (as in the synoptic gospels) but also as an envoy from the heavenly world to this world.

[1:10]  ¹⁹ tn Or “was made”; Grk “came into existence.”

[1:10]  ²⁰ tn Grk “and,” but in context this is an adversative use of καί (kai) and is thus translated “but.”

[1:10]  ²¹ tn Or “know.”