Leviticus 19:34

19:34 The foreigner who resides with you must be to you like a native citizen among you; so ¹  you must love him as yourself, because you were foreigners in the land of Egypt. I am the Lord your God.

Deuteronomy 10:18-19

10:18 who justly treats ²  the orphan and widow, and who loves resident foreigners, giving them food and clothing. 10:19 So you must love the resident foreigner because you were foreigners in the land of Egypt.

Deuteronomy 10:1

The Opportunity to Begin Again

10:1 At that same time the Lord said to me, “Carve out for yourself two stone tablets like the first ones and come up the mountain to me; also make for yourself a wooden ark. ³ 

Deuteronomy 17:10-16

17:10 You must then do as they have determined at that place the Lord chooses. Be careful to do just as you are taught. 17:11 You must do what you are instructed, and the verdict they pronounce to you, without fail. Do not deviate right or left from what they tell you. 17:12 The person who pays no attention ⁴  to the priest currently serving the Lord your God there, or to the verdict – that person must die, so that you may purge evil from Israel. 17:13 Then all the people will hear and be afraid, and not be so presumptuous again.

Provision for Kingship

17:14 When you come to the land the Lord your God is giving you and take it over and live in it and then say, “I will select a king like all the nations surrounding me,” 17:15 you must select without fail ⁵  a king whom the Lord your God chooses. From among your fellow citizens ⁶  you must appoint a king – you may not designate a foreigner who is not one of your fellow Israelites. ⁷  17:16 Moreover, he must not accumulate horses for himself or allow the people to return to Egypt to do so, ⁸  for the Lord has said you must never again return that way.

Deuteronomy 17:2

17:2 Suppose a man or woman is discovered among you – in one of your villages ⁹  that the Lord your God is giving you – who sins before the Lord your God ¹⁰  and breaks his covenant

Deuteronomy 4:8

4:8 And what other great nation has statutes and ordinances as just ¹¹  as this whole law ¹²  that I am about to share with ¹³  you today?

Job 31:19

31:19 If I have seen anyone about to perish for lack of clothing,

or a poor man without a coat,

Job 31:32

31:32 But ¹⁴  no stranger had to spend the night outside,

for I opened my doors to the traveler ¹⁵  –

Isaiah 58:7

58:7 I want you ¹⁶  to share your food with the hungry

and to provide shelter for homeless, oppressed people. ¹⁷ 

When you see someone naked, clothe him!

Don’t turn your back on your own flesh and blood! ¹⁸ 

Matthew 25:35

25:35 For I was hungry and you gave me food, I was thirsty and you gave me something to drink, I was a stranger and you invited me in,

Matthew 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.’

Acts 16:15

16:15 After she and her household were baptized, she urged us, ¹⁹  “If ²⁰  you consider me to be a believer in the Lord, ²¹  come and stay in my house.” And she persuaded ²²  us.

Romans 12:13

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

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.

Romans 16:1

Personal Greetings

16:1 Now I commend to you our sister Phoebe, who is a servant ²³  of the church in Cenchrea,

Romans 3:2

3:2 Actually, there are many advantages. ²⁴  First of all, ²⁵  the Jews ²⁶  were entrusted with the oracles of God. ²⁷ 

Romans 5:10

5:10 For if while we were enemies we were reconciled to God through the death of his Son, how much more, since we have been reconciled, will we be saved by his life?

Titus 1:8

1:8 Instead he must be hospitable, devoted to what is good, sensible, upright, devout, and self-controlled.

Titus 1:1

Salutation

1:1 From Paul, ²⁸  a slave ²⁹  of God and apostle of Jesus Christ, to further the faith ³⁰  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

Titus 1:9

1:9 He must hold firmly to the faithful message as it has been taught, ³¹  so that he will be able to give exhortation in such healthy teaching ³²  and correct those who speak against it.

[19:34]  ¹ tn Heb “and.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative force here.

[10:18]  ² tn Or “who executes justice for” (so NAB, NRSV); NLT “gives justice to.”

[10:1]  ³ tn Or “chest” (so NIV, CEV); NLT “sacred chest”; TEV “wooden box.” This chest was made of acacia wood; it is later known as the ark of the covenant.

[17:12]  ⁴ tn Heb “who acts presumptuously not to listen” (cf. NASB).

[17:15]  ⁵ tn The Hebrew text uses the infinitive absolute for emphasis, indicated in the translation by the words “without fail.”

[17:15]  ⁶ tn Heb “your brothers,” but not referring to siblings (cf. NIV “your brother Israelites”; NLT “a fellow Israelite”). The same phrase also occurs in v. 20.

[17:15]  ⁷ tn Heb “your brothers.” See the preceding note on “fellow citizens.”

[17:16]  ⁸ tn Heb “in order to multiply horses.” The translation uses “do so” in place of “multiply horses” to avoid redundancy (cf. NAB, NIV).

[17:2]  ⁹ tn Heb “gates.”

[17:2]  ¹⁰ tn Heb “does the evil in the eyes of the Lord your God.”

[4:8]  ¹¹ tn Or “pure”; or “fair”; Heb “righteous.”

[4:8]  ¹² tn The Hebrew phrase הַתּוֹרָה הַזֹּאת (hattorah hazzo’t), in this context, refers specifically to the Book of Deuteronomy. That is, it is the collection of all the חֻקִּים (khuqqim, “statutes,” 4:1) and מִשְׁפָּטִים (mishpatim, “ordinances,” 4:1) to be included in the covenant text. In a full canonical sense, of course, it pertains to the entire Pentateuch or Torah.

[4:8]  ¹³ tn Heb “place before.”

[31:32]  ¹⁴ tn This verse forms another parenthesis. Job stops almost at every point now in the conditional clauses to affirm his purity and integrity.

[31:32]  ¹⁵ tn The word in the MT, אֹרחַ (’orakh, “way”), is a contraction from אֹרֵחַ (’oreakh, “wayfarer”); thus, “traveler.” The same parallelism is found in Jer 14:8. The reading here “on/to the road” is meaningless otherwise.

[58:7]  ¹⁶ tn Heb “Is it not?” The rhetorical question here expects a positive answer, “It is!”

[58:7]  ¹⁷ tn Heb “and afflicted [ones], homeless [ones] you should bring [into] a house.” On the meaning of מְרוּדִים (mÿrudim, “homeless”) see HALOT 633 s.v. *מָרוּד.

[58:7]  ¹⁸ tn Heb “and from your flesh do not hide yourself.”

[16:15]  ¹⁹ tn Grk “urged us, saying.” The participle λέγουσα (legousa) is redundant in English and has not been translated.

[16:15]  ²⁰ 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]  ²¹ 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]  ²² 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]  ²³ 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.

[3:2]  ²⁴ tn Grk “much in every way.”

[3:2]  ²⁵ tc ‡ Most witnesses (א A D² 33 Ï) have γάρ (gar) after μέν (men), though some significant Alexandrian and Western witnesses lack the conjunction (B D* G Ψ 81 365 1506 2464* pc latt). A few mss have γάρ, but not μέν (6 1739 1881). γάρ was frequently added by scribes as a clarifying conjunction, making it suspect here. NA²⁷ has the γάρ in brackets, indicating doubt as to its authenticity.

[3:2]  ²⁶ tn Grk “they were.”

[3:2]  ²⁷ tn The referent of λόγια (logia, “oracles”) has been variously understood: (1) BDAG 598 s.v. λόγιον takes the term to refer here to “God’s promises to the Jews”; (2) some have taken this to refer more narrowly to the national promises of messianic salvation given to Israel (so S. L. Johnson, Jr., “Studies in Romans: Part VII: The Jews and the Oracles of God,” BSac 130 [1973]: 245); (3) perhaps the most widespread interpretation sees the term as referring to the entire OT generally.

[1:1]  ²⁸ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ²⁹ tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  ³⁰ tn Grk “for the faith,” possibly, “in accordance with the faith.”

[1:9]  ³¹ tn Grk “the faithful message in accordance with the teaching” (referring to apostolic teaching).

[1:9]  ³² tn Grk “the healthy teaching” (referring to what was just mentioned).