Matthew 10:40

Rewards

10:40 “Whoever receives you receives me, and whoever receives me receives the one who sent me. ¹ 

Matthew 18:5

18:5 And whoever welcomes ²  a child like this in my name welcomes me.

Matthew 25:40

25:40 And the king will answer them, ³  ‘I tell you the truth, ⁴  just as you did it for one of the least of these brothers or sisters ⁵  of mine, you did it for me.’

Luke 10:16

10:16 “The one who listens ⁶  to you listens to me, ⁷  and the one who rejects you rejects me, and the one who rejects me rejects ⁸  the one who sent me.” ⁹ 

John 13:20

13:20 I tell you the solemn truth, ¹⁰  whoever accepts ¹¹  the one I send accepts me, and whoever accepts me accepts the one who sent me.” ¹² 

John 13:2

13:2 The evening meal ¹³  was in progress, and the devil had already put into the heart ¹⁴  of Judas Iscariot, Simon’s son, that he should betray ¹⁵  Jesus. ¹⁶ 

Colossians 1:20

1:20 and through him to reconcile all things to himself by making peace through the blood of his cross – through him, ¹⁷  whether things on earth or things in heaven.

Colossians 1:1

Salutation

1:1 From Paul, ¹⁸  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Colossians 2:13

2:13 And even though you were dead in your ¹⁹  transgressions and in the uncircumcision of your flesh, he nevertheless ²⁰  made you alive with him, having forgiven all your transgressions.

[10:40]  ¹ sn The one who sent me refers to God.

[18:5]  ² tn This verb, δέχομαι (decomai), is a term of hospitality (L&N 34.53).

[25:40]  ³ tn Grk “answering, the king will say to them.” This is somewhat redundant and has been simplified in the translation.

[25:40]  ⁴ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[25:40]  ⁵ 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.

[10:16]  ⁶ 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]  ⁷ sn Jesus linked himself to the disciples’ message: Responding to the disciples (listens to you) counts as responding to him.

[10:16]  ⁸ 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]  ⁹ sn The one who sent me refers to God.

[13:20]  ¹⁰ tn Grk “Truly, truly, I say to you.”

[13:20]  ¹¹ tn Or “receives,” and so throughout this verse.

[13:20]  ¹² sn The one who sent me refers to God.

[13:2]  ¹³ tn Or “Supper.” To avoid possible confusion because of different regional English usage regarding the distinction between “dinner” and “supper” as an evening meal, the translation simply refers to “the evening meal.”

[13:2]  ¹⁴ sn At this point the devil had already put into the heart of Judas Iscariot, Simon’s son, that he should betray Jesus. C. K. Barrett (St. John, 365) thought this was a reference to the idea entering the devil’s own heart, but this does not seem likely. It is more probable that Judas’ heart is meant, since the use of the Greek article (rather than a possessive pronoun) is a typical idiom when a part of one’s own body is indicated. Judas’ name is withheld until the end of the sentence for dramatic effect (emphasis). This action must be read in light of 13:27, and appears to refer to a preliminary idea or plan.

[13:2]  ¹⁵ tn Or “that he should hand over.”

[13:2]  ¹⁶ tn Grk “betray him”; the referent (Jesus) has been specified in the translation for clarity.

[1:20]  ¹⁷ tc The presence or absence of the second occurrence of the phrase δι᾿ αὐτοῦ (di’ autou, “through him”) is a difficult textual problem to solve. External evidence is fairly evenly divided. Many ancient and excellent witnesses lack the phrase (B D* F G I 0278 81 1175 1739 1881 2464 al latt sa), but equally important witnesses have it (Ì⁴⁶ א A C D¹ Ψ 048^vid 33 Ï). Both readings have strong Alexandrian support, which makes the problem difficult to decide on external evidence alone. Internal evidence points to the inclusion of the phrase as original. The word immediately preceding the phrase is the masculine pronoun αὐτοῦ (autou); thus the possibility of omission through homoioteleuton in various witnesses is likely. Scribes might have deleted the phrase because of perceived redundancy or awkwardness in the sense: The shorter reading is smoother and more elegant, so scribes would be prone to correct the text in that direction. As far as style is concerned, repetition of key words and phrases for emphasis is not foreign to the corpus Paulinum (see, e.g., Rom 8:23, Eph 1:13, 2 Cor 12:7). In short, it is easier to account for the shorter reading arising from the longer reading than vice versa, so the longer reading is more likely original.

[1:1]  ¹⁸ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[2:13]  ¹⁹ tn The article τοῖς (tois) with παραπτώμασιν (paraptwmasin) is functioning as a possessive pronoun (ExSyn 215).

[2:13]  ²⁰ tn The word “nevertheless,” though not in the Greek text, was supplied in the translation to bring out the force of the concessive participle ὄντας (ontas).