John 13:20

13:20 I tell you the solemn truth, ¹  whoever accepts ²  the one I send accepts me, and whoever accepts me accepts the one who sent me.” ³ 

Matthew 10:40

Rewards

10:40 “Whoever receives you receives me, and whoever receives me receives the one who sent me. ⁴ 

Mark 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.”

Mark 9:1

9:1 And he said to them, “I tell you the truth, ⁷  there are some standing here who will not ⁸  experience ⁹  death before they see the kingdom of God come with power.” ¹⁰ 

Mark 1:21

Jesus’ Authority

1:21 Then ¹¹  they went to Capernaum. ¹²  When the Sabbath came, ¹³  Jesus ¹⁴  went into the synagogue ¹⁵  and began to teach.

[13:20]  ¹ tn Grk “Truly, truly, I say to you.”

[13:20]  ² tn Or “receives,” and so throughout this verse.

[13:20]  ³ sn The one who sent me refers to God.

[10:40]  ⁴ sn The one who sent me refers to God.

[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.

[9:1]  ⁷ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[9:1]  ⁸ tn The Greek negative here (οὐ μή, ou mh) is the strongest possible.

[9:1]  ⁹ tn Grk “will not taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).

[9:1]  ¹⁰ sn Several suggestions have been made as to the referent for the phrase the kingdom of God come with power: (1) the transfiguration itself, which immediately follows in the narrative; (2) Jesus’ resurrection and ascension; (3) the coming of the Spirit; (4) Jesus’ second coming and the establishment of the kingdom. The reference to after six days in 9:2 seems to indicate that Mark had the transfiguration in mind insofar as it was a substantial prefiguring of the consummation of the kingdom (although this interpretation is not without its problems). As such, the transfiguration was a tremendous confirmation to the disciples that even though Jesus had just finished speaking of his death (8:31; 9:31; 10:33), he was nonetheless the promised Messiah and things were proceeding according to God’s plan.

[1:21]  ¹¹ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[1:21]  ¹² sn Capernaum was a town located on the northwestern shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region, and it became the hub of operations for Jesus’ Galilean ministry.

[1:21]  ¹³ tn The Greek word εὐθύς (euqus, often translated “immediately” or “right away”) has not been translated here. It sometimes occurs with a weakened, inferential use (BDAG 406 s.v. 2), not contributing significantly to the flow of the narrative. For further discussion, see R. J. Decker, Temporal Deixis of the Greek Verb in the Gospel of Mark with Reference to Verbal Aspect (SBG 10), 73-77.

[1:21]  ¹⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[1:21]  ¹⁵ sn The synagogue was a place for Jewish prayer and worship, with recognized leadership (cf. Luke 8:41). Though its origin is not entirely clear, it seems to have arisen in the postexilic community during the intertestamental period. A town could establish a synagogue if there were at least ten men. In normative Judaism of the NT period, the OT scripture was read and discussed in the synagogue by the men who were present. (See the Mishnah, m. Megillah 3-4; m. Berakhot 2.) First came the law, then the prophets, then someone was asked to speak on the texts. Jesus undoubtedly took the opportunity on this occasion to speak about his person and mission, and its relationship to Old Testament fulfillment.