Kejadian 18:4-5

18:4 Let a little water be brought so that ¹  you may all ²  wash your feet and rest under the tree. 18:5 And let me get ³  a bit of food ⁴  so that you may refresh yourselves ⁵  since you have passed by your servant’s home. After that you may be on your way.” ⁶  “All right,” they replied, “you may do as you say.”

Yudas 1:19-20

1:19 These people are divisive, ⁷  worldly, ⁸  devoid of the Spirit. ⁹  1:20 But you, dear friends, by building yourselves up in your most holy faith, by praying in the Holy Spirit, ¹⁰ 

Matius 10:41

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.

Lukas 9:4-5

9:4 Whatever ¹²  house you enter, stay there ¹³  until you leave the area. ¹⁴  9:5 Wherever ¹⁵  they do not receive you, ¹⁶  as you leave that town, ¹⁷  shake the dust off ¹⁸  your feet as a testimony against them.”

Lukas 10:5-7

10:5 Whenever ¹⁹  you enter a house, ²⁰  first say, ‘May peace ²¹  be on this house!’ 10:6 And if a peace-loving person ²²  is there, your peace will remain on him, but if not, it will return to you. ²³  10:7 Stay ²⁴  in that same house, eating and drinking what they give you, ²⁵  for the worker deserves his pay. ²⁶  Do not move around from house to house.

Roma 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.

Galatia 6:10

6:10 So then, ²⁷  whenever we have an opportunity, let us do good to all people, and especially to those who belong to the family of faith. ²⁸ 

Ibrani 13:2

13:2 Do not neglect hospitality, because through it some have entertained angels without knowing it. ²⁹ 

Ibrani 13:2

13:2 Do not neglect hospitality, because through it some have entertained angels without knowing it. ³⁰ 

Yohanes 1:10

1:10 He was in the world, and the world was created ³¹  by him, but ³²  the world did not recognize ³³  him.

Yohanes 1:3

1:3 All things were created ³⁴  by him, and apart from him not one thing was created ³⁵  that has been created. ³⁶ 

Yohanes 1:8

1:8 He himself was not the light, but he came to testify ³⁷  about the light.

[18:4]  ¹ tn The imperative after the jussive indicates purpose here.

[18:4]  ² tn The word “all” has been supplied in the translation because the Hebrew verb translated “wash” and the pronominal suffix on the word “feet” are plural, referring to all three of the visitors.

[18:5]  ³ tn The Qal cohortative here probably has the nuance of polite request.

[18:5]  ⁴ tn Heb “a piece of bread.” The Hebrew word לֶחֶם (lekhem) can refer either to bread specifically or to food in general. Based on Abraham’s directions to Sarah in v. 6, bread was certainly involved, but v. 7 indicates that Abraham had a more elaborate meal in mind.

[18:5]  ⁵ tn Heb “strengthen your heart.” The imperative after the cohortative indicates purpose here.

[18:5]  ⁶ tn Heb “so that you may refresh yourselves, after [which] you may be on your way – for therefore you passed by near your servant.”

[1:19]  ⁷ tn Grk “these are the ones who cause divisions.”

[1:19]  ⁸ tn Or “natural,” that is, living on the level of instincts, not on a spiritual level (the same word occurs in 1 Cor 2:14 as a description of nonbelievers).

[1:19]  ⁹ tn Grk “not having [the] Spirit.”

[1:19]  sn The phrase devoid of the Spirit may well indicate Jude’s and Peter’s assessment of the spiritual status of the false teachers. Those who do not have the Spirit are clearly not saved.

[1:20]  ¹⁰ tn The participles in v. 20 have been variously interpreted. Some treat them imperativally or as attendant circumstance to the imperative in v. 21 (“maintain”): “build yourselves up…pray.” But they do not follow the normal contours of either the imperatival or attendant circumstance participles, rendering this unlikely. A better option is to treat them as the means by which the readers are to maintain themselves in the love of God. This both makes eminently good sense and fits the structural patterns of instrumental participles elsewhere.

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

[9:4]  ¹² tn Grk “And whatever.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:4]  ¹³ sn Jesus telling his disciples to stay there in one house contrasts with the practice of religious philosophers in the ancient world who went from house to house begging.

[9:4]  ¹⁴ tn Grk “and depart from there.” The literal wording could be easily misunderstood; the meaning is that the disciples were not to move from house to house in the same town or locality, but remain at the same house as long as they were in that place.

[9:5]  ¹⁵ tn Grk “And wherever.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:5]  ¹⁶ tn Grk “all those who do not receive you.”

[9:5]  ¹⁷ tn Or “city.”

[9:5]  ¹⁸ sn To shake the dust off represented shaking off the uncleanness from one’s feet; see Luke 10:11; Acts 13:51; 18:6. It was a sign of rejection.

[10:5]  ¹⁹ tn Here δέ (de) has not been translated.

[10:5]  ²⁰ tn Grk “Into whatever house you enter.” This acts as a distributive, meaning every house they enter; this is expressed more naturally in English as “whenever you enter a house.”

[10:5]  ²¹ sn The statement ‘May peace be on this house!’ is really a benediction, asking for God’s blessing. The requested shalom (peace) is understood as coming from God.

[10:6]  ²² tn Grk “a son of peace,” a Hebrew idiom for a person of a certain class or kind, as specified by the following genitive construction (in this case, “of peace”). Such constructions are discussed further in L&N 9.4. Here the expression refers to someone who responds positively to the disciples’ message, like “wisdom’s child” in Luke 7:30.

[10:6]  ²³ sn The response to these messengers determines how God’s blessing is bestowed – if they are not welcomed with peace, their blessing will return to them. Jesus shows just how important their mission is by this remark.

[10:7]  ²⁴ tn Here δέ (de) has not been translated.

[10:7]  ²⁵ tn Grk “eating and drinking the things from them” (an idiom for what the people in the house provide the guests).

[10:7]  ²⁶ sn On the phrase the worker deserves his pay see 1 Tim 5:18 and 1 Cor 9:14.

[6:10]  ²⁷ tn There is a double connective here that cannot be easily preserved in English: “consequently therefore,” emphasizing the conclusion of what Paul has been arguing.

[6:10]  ²⁸ tn Grk “to those who are members of the family of [the] faith.”

[13:2]  ²⁹ sn This is a vague allusion to people described in scripture and extra-biblical literature and may include Abraham and Sarah (Gen 18:2-15), Lot (Gen 19:1-14), Gideon (Judg 6:11-18), Manoah (Judg 13:3-22), and possibly Tobit (Tob 12:1-20).

[13:2]  ³⁰ sn This is a vague allusion to people described in scripture and extra-biblical literature and may include Abraham and Sarah (Gen 18:2-15), Lot (Gen 19:1-14), Gideon (Judg 6:11-18), Manoah (Judg 13:3-22), and possibly Tobit (Tob 12:1-20).

[1:10]  ³¹ tn Or “was made”; Grk “came into existence.”

[1:10]  ³² tn Grk “and,” but in context this is an adversative use of καί (kai) and is thus translated “but.”

[1:10]  ³³ tn Or “know.”

[1:3]  ³⁴ tn Or “made”; Grk “came into existence.”

[1:3]  ³⁵ tn Or “made”; Grk “nothing came into existence.”

[1:3]  ³⁶ tc There is a major punctuation problem here: Should this relative clause go with v. 3 or v. 4? The earliest mss have no punctuation (Ì^66,75* א* A B Δ al). Many of the later mss which do have punctuation place it before the phrase, thus putting it with v. 4 (Ì^75c C D L W^s 050* pc). NA²⁵ placed the phrase in v. 3; NA²⁶ moved the words to the beginning of v. 4. In a detailed article K. Aland defended the change (“Eine Untersuchung zu Johannes 1, 3-4. Über die Bedeutung eines Punktes,” ZNW 59 [1968]: 174-209). He sought to prove that the attribution of ὃ γέγονεν (}o gegonen) to v. 3 began to be carried out in the 4th century in the Greek church. This came out of the Arian controversy, and was intended as a safeguard for doctrine. The change was unknown in the West. Aland is probably correct in affirming that the phrase was attached to v. 4 by the Gnostics and the Eastern Church; only when the Arians began to use the phrase was it attached to v. 3. But this does not rule out the possibility that, by moving the words from v. 4 to v. 3, one is restoring the original reading. Understanding the words as part of v. 3 is natural and adds to the emphasis which is built up there, while it also gives a terse, forceful statement in v. 4. On the other hand, taking the phrase ὃ γέγονεν with v. 4 gives a complicated expression: C. K. Barrett says that both ways of understanding v. 4 with ὃ γέγονεν included “are almost impossibly clumsy” (St. John, 157): “That which came into being – in it the Word was life”; “That which came into being – in the Word was its life.” The following stylistic points should be noted in the solution of this problem: (1) John frequently starts sentences with ἐν (en); (2) he repeats frequently (“nothing was created that has been created”); (3) 5:26 and 6:53 both give a sense similar to v. 4 if it is understood without the phrase; (4) it makes far better Johannine sense to say that in the Word was life than to say that the created universe (what was made, ὃ γέγονεν) was life in him. In conclusion, the phrase is best taken with v. 3. Schnackenburg, Barrett, Carson, Haenchen, Morris, KJV, and NIV concur (against Brown, Beasley-Murray, and NEB). The arguments of R. Schnackenburg, St. John, 1:239-40, are particularly persuasive.

[1:3]  tn Or “made”; Grk “that has come into existence.”

[1:8]  ³⁷ tn Or “to bear witness.”