John 12:44-48

Jesus’ Final Public Words

12:44 But Jesus shouted out, ¹  “The one who believes in me does not believe in me, but in the one who sent me, ²  12:45 and the one who sees me sees the one who sent me. ³  12:46 I have come as a light into the world, so that everyone who believes in me should not remain in darkness. 12:47 If anyone ⁴  hears my words and does not obey them, ⁵  I do not judge him. For I have not come to judge the world, but to save the world. ⁶  12:48 The one who rejects me and does not accept ⁷  my words has a judge; ⁸  the word ⁹  I have spoken will judge him at the last day.

Matthew 10:40-42

Rewards

10:40 “Whoever receives you receives me, and whoever receives me receives the one who sent me. ¹⁰  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. 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, ¹²  he will never lose his reward.”

Matthew 25:40

25:40 And the king will answer them, ¹³  ‘I tell you the truth, ¹⁴  just as you did it for one of the least of these brothers or sisters ¹⁵  of mine, you did it for me.’

Mark 9:37

9:37 “Whoever welcomes ¹⁶  one of these little children ¹⁷  in my name welcomes me, and whoever welcomes me does not welcome me but the one who sent me.”

Luke 9:48

9:48 and said to them, “Whoever welcomes ¹⁸  this child ¹⁹  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.” ²⁰ 

Luke 10:16

10:16 “The one who listens ²¹  to you listens to me, ²²  and the one who rejects you rejects me, and the one who rejects me rejects ²³  the one who sent me.” ²⁴ 

Galatians 4:14

4:14 and though my physical condition put you to the test, you did not despise or reject me. ²⁵  Instead, you welcomed me as though I were an angel of God, ²⁶  as though I were Christ Jesus himself! ²⁷ 

Colossians 2:6

Warnings Against the Adoption of False Philosophies

2:6 Therefore, just as you received Christ Jesus as Lord, ²⁸  continue to live your lives ²⁹  in him,

Colossians 2:1

2:1 For I want you to know how great a struggle I have for you, ³⁰  and for those in Laodicea, and for those who have not met me face to face. ³¹ 

Colossians 4:8

4:8 I sent him to you for this very purpose, that you may know how we are doing ³²  and that he may encourage your hearts.

[12:44]  ¹ tn Grk “shouted out and said.”

[12:44]  ² sn The one who sent me refers to God.

[12:45]  ³ sn Cf. John 1:18 and 14:9.

[12:47]  ⁴ tn Grk “And if anyone”; the conjunction καί (kai, “and”) has been left untranslated here for improved English style.

[12:47]  ⁵ tn Or “guard them,” “keep them.”

[12:47]  ⁶ sn Cf. John 3:17.

[12:48]  ⁷ tn Or “does not receive.”

[12:48]  ⁸ tn Grk “has one who judges him.”

[12:48]  ⁹ tn Or “message.”

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

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

[10:42]  ¹² tn Grk “Truly (ἀμήν, amhn), I say to you.”

[25:40]  ¹³ tn Grk “answering, the king will say to them.” This is somewhat redundant and has been simplified in the translation.

[25:40]  ¹⁴ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[25:40]  ¹⁵ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited). In this context Jesus is ultimately speaking of his “followers” (whether men or women, adults or children), but the familial connotation of “brothers and sisters” is also important to retain here.

[9:37]  ¹⁶ tn This verb, δέχομαι (decomai), is a term of hospitality (L&N 34.53).

[9:37]  ¹⁷ 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]  ¹⁸ tn This verb, δέχομαι (decomai), is a term of hospitality (L&N 34.53).

[9:48]  ¹⁹ 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]  ²⁰ 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.

[10:16]  ²¹ tn Grk “hears you”; but as the context of vv. 8-9 makes clear, it is response that is the point. In contemporary English, “listen to” is one way to express this function (L&N 31.56).

[10:16]  ²² sn Jesus linked himself to the disciples’ message: Responding to the disciples (listens to you) counts as responding to him.

[10:16]  ²³ tn The double mention of rejection in this clause – ἀθετῶν ἀθετεῖ (aqetwn aqetei) in the Greek text – keeps up the emphasis of the section.

[10:16]  ²⁴ sn The one who sent me refers to God.

[4:14]  ²⁵ tn Grk “your trial in my flesh you did not despise or reject.”

[4:14]  ²⁶ tn Or “the angel of God.” Linguistically, “angel of God” is the same in both testaments (and thus, he is either “an angel of God” or “the angel of God” in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, “Angels,” DJG, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation, 324-35.

[4:14]  ²⁷ tn Grk “as an angel of God…as Christ Jesus.” This could be understood to mean either “you welcomed me like an angel of God would,” or “you welcomed me as though I were an angel of God.” In context only the second is accurate, so the translation has been phrased to indicate this.

[2:6]  ²⁸ tn Though the verb παρελάβετε (parelabete) does not often take a double accusative, here it seems to do so. Both τὸν Χριστὸν ᾿Ιησοῦν (ton Criston Ihsoun) and τὸν κύριον (ton kurion) are equally definite insofar as they both have an article, but both the word order and the use of “Christ Jesus” as a proper name suggest that it is the object (cf. Rom 10:9, 10). Thus Paul is affirming that the tradition that was delivered to the Colossians by Epaphras was Christ-centered and focused on him as Lord.

[2:6]  ²⁹ tn The present imperative περιπατεῖτε (peripateite) implies, in this context, a continuation of something already begun. This is evidenced by the fact that Paul has already referred to their faith as “orderly” and “firm” (2:5), despite the struggles of some of them with this deceptive heresy (cf. 2:16-23). The verb is used literally to refer to a person “walking” and is thus used metaphorically (i.e., ethically) to refer to the way a person lives his or her life.

[2:1]  ³⁰ tn Or “I want you to know how hard I am working for you…”

[2:1]  ³¹ tn Grk “as many as have not seen my face in the flesh.”

[4:8]  ³² tn Grk “the things concerning us.”