Luke 10:16

10:16 “The one who listens ¹  to you listens to me, ²  and the one who rejects you rejects me, and the one who rejects me rejects ³  the one who sent me.” ⁴ 

Matthew 10:40-42

Rewards

10:40 “Whoever receives you receives me, and whoever receives me receives the one who sent me. ⁵  10:41 Whoever receives a prophet in the name of a prophet will receive a prophet’s reward. Whoever ⁶  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, ⁷  he will never lose his reward.”

Matthew 18:5-6

18:5 And whoever welcomes ⁸  a child like this in my name welcomes me.

18:6 “But if anyone causes one of these little ones who believe in me to sin, ⁹  it would be better for him to have a huge millstone ¹⁰  hung around his neck and to be drowned in the open sea. ¹¹ 

Matthew 18:10

The Parable of the Lost Sheep

18:10 “See that you do not disdain one of these little ones. For I tell you that their angels in heaven always see the face of my Father in heaven.

Matthew 18:14

18:14 In the same way, your Father in heaven is not willing that one of these little ones be lost.

Matthew 25:40

25:40 And the king will answer them, ¹²  ‘I tell you the truth, ¹³  just as you did it for one of the least of these brothers or sisters ¹⁴  of mine, you did it for me.’

Matthew 25:45

25:45 Then he will answer them, ¹⁵  ‘I tell you the truth, ¹⁶  just as you did not do it for one of the least of these, you did not do it for me.’

Mark 9:37

9:37 “Whoever welcomes ¹⁷  one of these little children ¹⁸  in my name welcomes me, and whoever welcomes me does not welcome me but the one who sent me.”

John 12:44-45

Jesus’ Final Public Words

12:44 But Jesus shouted out, ¹⁹  “The one who believes in me does not believe in me, but in the one who sent me, ²⁰  12:45 and the one who sees me sees the one who sent me. ²¹ 

John 13:20

13:20 I tell you the solemn truth, ²²  whoever accepts ²³  the one I send accepts me, and whoever accepts me accepts the one who sent me.” ²⁴ 

John 14:21

14:21 The person who has my commandments and obeys ²⁵  them is the one who loves me. ²⁶  The one ²⁷  who loves me will be loved by my Father, and I will love him and will reveal ²⁸  myself to him.”

John 14:1

Jesus’ Parting Words to His Disciples

14:1 “Do not let your hearts be distressed. ²⁹  You believe in God; ³⁰  believe also in me.

John 4:8

4:8 (For his disciples had gone off into the town to buy supplies. ³¹ ) ³² 

[10:16]  ¹ 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]  ² sn Jesus linked himself to the disciples’ message: Responding to the disciples (listens to you) counts as responding to him.

[10:16]  ³ 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]  ⁴ sn The one who sent me refers to God.

[10:40]  ⁵ sn The one who sent me refers to God.

[10:41]  ⁶ tn Grk “And whoever.” Here καί (kai) has not been translated.

[10:42]  ⁷ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[18:5]  ⁸ tn This verb, δέχομαι (decomai), is a term of hospitality (L&N 34.53).

[18:6]  ⁹ tn The Greek term σκανδαλίζω (skandalizw), translated here “causes to sin” can also be translated “offends” or “causes to stumble.”

[18:6]  ¹⁰ tn Grk “the millstone of a donkey.” This refers to a large flat stone turned by a donkey in the process of grinding grain (BDAG 661 s.v. μύλος 2; L&N 7.68-69). The same term is used in the parallel account in Mark 9:42.

[18:6]  ¹¹ tn The term translated “open” here (πελάγει, pelagei) refers to the open sea as opposed to a stretch of water near a coastline (BDAG 794 s.v. πέλαγος). A similar English expression would be “the high seas.”

[25:40]  ¹² tn Grk “answering, the king will say to them.” This is somewhat redundant and has been simplified in the translation.

[25:40]  ¹³ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[25:40]  ¹⁴ 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.

[25:45]  ¹⁵ tn Grk “answer them, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[25:45]  ¹⁶ tn Grk “Truly (ἀμήν, amhn), I say to you.”

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

[9:37]  ¹⁸ sn Children were very insignificant in ancient culture, so this child would be the perfect object lesson to counter the disciples’ selfish ambitions.

[12:44]  ¹⁹ tn Grk “shouted out and said.”

[12:44]  ²⁰ sn The one who sent me refers to God.

[12:45]  ²¹ sn Cf. John 1:18 and 14:9.

[13:20]  ²² tn Grk “Truly, truly, I say to you.”

[13:20]  ²³ tn Or “receives,” and so throughout this verse.

[13:20]  ²⁴ sn The one who sent me refers to God.

[14:21]  ²⁵ tn Or “keeps.”

[14:21]  ²⁶ tn Grk “obeys them, that one is the one who loves me.”

[14:21]  ²⁷ tn Grk “And the one.” Here the conjunction καί (kai) has not been translated to improve the English style.

[14:21]  ²⁸ tn Or “will disclose.”

[14:1]  ²⁹ sn The same verb is used to describe Jesus’ own state in John 11:33, 12:27, and 13:21. Jesus is looking ahead to the events of the evening and the next day, his arrest, trials, crucifixion, and death, which will cause his disciples extreme emotional distress.

[14:1]  ³⁰ tn Or “Believe in God.” The translation of the two uses of πιστεύετε (pisteuete) is difficult. Both may be either indicative or imperative, and as L. Morris points out (John [NICNT], 637), this results in a bewildering variety of possibilities. To complicate matters further, the first may be understood as a question: “Do you believe in God? Believe also in me.” Morris argues against the KJV translation which renders the first πιστεύετε as indicative and the second as imperative on the grounds that for the writer of the Fourth Gospel, faith in Jesus is inseparable from faith in God. But this is precisely the point that Jesus is addressing in context. He is about to undergo rejection by his own people as their Messiah. The disciples’ faith in him as Messiah and Lord would be cast into extreme doubt by these events, which the author makes clear were not at this time foreseen by the disciples. After the resurrection it is this identification between Jesus and the Father which needs to be reaffirmed (cf. John 20:24-29). Thus it seems best to take the first πιστεύετε as indicative and the second as imperative, producing the translation “You believe in God; believe also in me.”

[4:8]  ³¹ tn Grk “buy food.”

[4:8]  ³² sn This is a parenthetical note by the author, indicating why Jesus asked the woman for a drink (for presumably his disciples also took the water bucket with them).