Genesis 18:4-5

18:4 Let a little water be brought so that ¹  you may all ²  wash your feet and rest under the tree. 18:5 And let me get ³  a bit of food ⁴  so that you may refresh yourselves ⁵  since you have passed by your servant’s home. After that you may be on your way.” ⁶  “All right,” they replied, “you may do as you say.”

Jude 1:19-20

1:19 These people are divisive, ⁷  worldly, ⁸  devoid of the Spirit. ⁹  1:20 But you, dear friends, by building yourselves up in your most holy faith, by praying in the Holy Spirit, ¹⁰ 

Matthew 10:41

10:41 Whoever receives a prophet in the name of a prophet will receive a prophet’s reward. Whoever ¹¹  receives a righteous person in the name of a righteous person will receive a righteous person’s reward.

Luke 9:4-5

9:4 Whatever ¹²  house you enter, stay there ¹³  until you leave the area. ¹⁴  9:5 Wherever ¹⁵  they do not receive you, ¹⁶  as you leave that town, ¹⁷  shake the dust off ¹⁸  your feet as a testimony against them.”

Luke 10:5-7

10:5 Whenever ¹⁹  you enter a house, ²⁰  first say, ‘May peace ²¹  be on this house!’ 10:6 And if a peace-loving person ²²  is there, your peace will remain on him, but if not, it will return to you. ²³  10:7 Stay ²⁴  in that same house, eating and drinking what they give you, ²⁵  for the worker deserves his pay. ²⁶  Do not move around from house to house.

Romans 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.

Galatians 6:10

6:10 So then, ²⁷  whenever we have an opportunity, let us do good to all people, and especially to those who belong to the family of faith. ²⁸ 

Hebrews 13:2

13:2 Do not neglect hospitality, because through it some have entertained angels without knowing it. ²⁹ 

Hebrews 13:2

13:2 Do not neglect hospitality, because through it some have entertained angels without knowing it. ³⁰ 

Hebrews 1:10

1:10 And,

“You founded the earth in the beginning, Lord, ³¹ 

and the heavens are the works of your hands.

Hebrews 1:3

1:3 The Son is ³²  the radiance of his glory and the representation of his essence, and he sustains all things by his powerful word, ³³  and so when he had accomplished cleansing for sins, he sat down at the right hand of the Majesty on high. ³⁴ 

Hebrews 1:8

1:8 but of ³⁵  the Son he says, ³⁶ 

“Your throne, O God, is forever and ever, ³⁷ 

and a righteous scepter ³⁸  is the scepter of your kingdom.

[18:4]  ¹ tn The imperative after the jussive indicates purpose here.

[18:4]  ² 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]  ³ tn The Qal cohortative here probably has the nuance of polite request.

[18:5]  ⁴ 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]  ⁵ tn Heb “strengthen your heart.” The imperative after the cohortative indicates purpose here.

[18:5]  ⁶ tn Heb “so that you may refresh yourselves, after [which] you may be on your way – for therefore you passed by near your servant.”

[1:19]  ⁷ tn Grk “these are the ones who cause divisions.”

[1:19]  ⁸ tn Or “natural,” that is, living on the level of instincts, not on a spiritual level (the same word occurs in 1 Cor 2:14 as a description of nonbelievers).

[1:19]  ⁹ tn Grk “not having [the] Spirit.”

[1:20]  ¹⁰ tn The participles in v. 20 have been variously interpreted. Some treat them imperativally or as attendant circumstance to the imperative in v. 21 (“maintain”): “build yourselves up…pray.” But they do not follow the normal contours of either the imperatival or attendant circumstance participles, rendering this unlikely. A better option is to treat them as the means by which the readers are to maintain themselves in the love of God. This both makes eminently good sense and fits the structural patterns of instrumental participles elsewhere.

[10:41]  ¹¹ tn Grk “And whoever.” Here καί (kai) has not been translated.

[9:4]  ¹² tn Grk “And whatever.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:4]  ¹³ sn Jesus telling his disciples to stay there in one house contrasts with the practice of religious philosophers in the ancient world who went from house to house begging.

[9:4]  ¹⁴ tn Grk “and depart from there.” The literal wording could be easily misunderstood; the meaning is that the disciples were not to move from house to house in the same town or locality, but remain at the same house as long as they were in that place.

[9:5]  ¹⁵ tn Grk “And wherever.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:5]  ¹⁶ tn Grk “all those who do not receive you.”

[9:5]  ¹⁷ tn Or “city.”

[9:5]  ¹⁸ 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.

[10:5]  ¹⁹ tn Here δέ (de) has not been translated.

[10:5]  ²⁰ tn Grk “Into whatever house you enter.” This acts as a distributive, meaning every house they enter; this is expressed more naturally in English as “whenever you enter a house.”

[10:5]  ²¹ sn The statement ‘May peace be on this house!’ is really a benediction, asking for God’s blessing. The requested shalom (peace) is understood as coming from God.

[10:6]  ²² tn Grk “a son of peace,” a Hebrew idiom for a person of a certain class or kind, as specified by the following genitive construction (in this case, “of peace”). Such constructions are discussed further in L&N 9.4. Here the expression refers to someone who responds positively to the disciples’ message, like “wisdom’s child” in Luke 7:30.

[10:6]  ²³ sn The response to these messengers determines how God’s blessing is bestowed – if they are not welcomed with peace, their blessing will return to them. Jesus shows just how important their mission is by this remark.

[10:7]  ²⁴ tn Here δέ (de) has not been translated.

[10:7]  ²⁵ tn Grk “eating and drinking the things from them” (an idiom for what the people in the house provide the guests).

[10:7]  ²⁶ sn On the phrase the worker deserves his pay see 1 Tim 5:18 and 1 Cor 9:14.

[6:10]  ²⁷ tn There is a double connective here that cannot be easily preserved in English: “consequently therefore,” emphasizing the conclusion of what Paul has been arguing.

[6:10]  ²⁸ tn Grk “to those who are members of the family of [the] faith.”

[13:2]  ²⁹ 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).

[13:2]  ³⁰ 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).

[1:10]  ³¹ sn You founded the earth…your years will never run out. In its original setting Ps 102:25-27 refers to the work of God in creation, but here in Hebrews 1:10-12 the writer employs it in reference to Christ, the Lord, making a strong argument for the essential deity of the Son.

[1:3]  ³² tn Grk “who being…and sustaining.” Heb 1:1-4 form one skillfully composed sentence in Greek, but it must be broken into shorter segments to correspond to contemporary English usage, which does not allow for sentences of this length and complexity.

[1:3]  ³³ tn Grk “by the word of his power.”

[1:3]  ³⁴ sn An allusion to Ps 110:1, quoted often in Hebrews.

[1:8]  ³⁵ tn Or “to.”

[1:8]  ³⁶ tn The verb “he says” (λέγει, legei) is implied from the λέγει of v. 7.

[1:8]  ³⁷ tn Or possibly, “Your throne is God forever and ever.” This translation is quite doubtful, however, since (1) in the context the Son is being contrasted to the angels and is presented as far better than they. The imagery of God being the Son’s throne would seem to be of God being his authority. If so, in what sense could this not be said of the angels? In what sense is the Son thus contrasted with the angels? (2) The μέν…δέ (men…de) construction that connects v. 7 with v. 8 clearly lays out this contrast: “On the one hand, he says of the angels…on the other hand, he says of the Son.” Thus, although it is grammatically possible that θεός (qeos) in v. 8 should be taken as a predicate nominative, the context and the correlative conjunctions are decidedly against it. Hebrews 1:8 is thus a strong affirmation of the deity of Christ.

[1:8]  ³⁸ tn Grk “the righteous scepter,” but used generically.