Yehezkiel 2:8

2:8 As for you, son of man, listen to what I am saying to you: Do not rebel like that rebellious house! Open your mouth and eat what I am giving you.”

Yehezkiel 24:18

24:18 So I spoke to the people in the morning, and my wife died in the evening. In the morning ¹  I acted just as I was commanded.

Yehezkiel 37:7

37:7 So I prophesied as I was commanded. There was a sound when I prophesied – I heard ²  a rattling, and the bones came together, bone to bone.

Yehezkiel 37:10

37:10 So I prophesied as I was commanded, and the breath came into them; they lived and stood on their feet, an extremely great army.

Yeremia 32:8-12

32:8 Now it happened just as the Lord had said! My cousin Hanamel ³  came to me in the courtyard of the guardhouse. He said to me, ‘Buy my field which is at Anathoth in the territory of the tribe of Benjamin. Buy it for yourself since you are entitled as my closest relative to take possession of it for yourself.’ When this happened, I recognized that the Lord had indeed spoken to me. 32:9 So I bought the field at Anathoth from my cousin Hanamel. I weighed out seven ounces of silver and gave it to him to pay for it. ⁴  32:10 I signed the deed of purchase, ⁵  sealed it, and had some men serve as witnesses to the purchase. ⁶  I weighed out the silver for him on a scale. 32:11 There were two copies of the deed of purchase. One was sealed and contained the order of transfer and the conditions of purchase. ⁷  The other was left unsealed. 32:12 I took both copies of the deed of purchase ⁸  and gave them to Baruch son of Neriah, the son of Mahseiah. I gave them to him in the presence ⁹  of my cousin ¹⁰  Hanamel, the witnesses who had signed the deed of purchase, and all the Judeans who were housed in the courtyard of the guardhouse.

Matius 21:6-7

21:6 So ¹¹  the disciples went and did as Jesus had instructed them. 21:7 They brought the donkey and the colt and placed their cloaks ¹²  on them, and he sat on them.

Markus 14:16

14:16 So ¹³  the disciples left, went ¹⁴  into the city, and found things just as he had told them, ¹⁵  and they prepared the Passover.

Yohanes 2:5-8

2:5 His mother told the servants, “Whatever he tells you, do it.” ¹⁶ 

2:6 Now there were six stone water jars there for Jewish ceremonial washing, ¹⁷  each holding twenty or thirty gallons. ¹⁸  2:7 Jesus told the servants, ¹⁹  “Fill the water jars with water.” So they filled them up to the very top. 2:8 Then he told them, “Now draw some out and take it to the head steward,” ²⁰  and they did.

Yohanes 15:14

15:14 You are my friends ²¹  if you do what I command you.

Kisah Para Rasul 26:19

26:19 “Therefore, King Agrippa, ²²  I was not disobedient ²³  to the heavenly ²⁴  vision,

[24:18]  ¹ tn This may refer to the following morning. For a discussion of various interpretive options in understanding the chronology reflected in verse 18, see D. I. Block, Ezekiel (NICOT), 1:790.

[37:7]  ² tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb.

[32:8]  ³ tn Heb “And according to the word of the Lord my cousin Hanamel came to me to the courtyard of the guardhouse and said, ‘…’” The sentence has been broken down to conform better with contemporary English style.

[32:9]  ⁴ tn Heb “I weighed out the money [more literally, “silver”] for him, seventeen shekels of silver.”

[32:9]  sn Coins were not in common use until the postexilic period. Payment in gold and silver was made by cutting off pieces of silver or gold and weighing them in a beam balance using standard weights as the measure. A shekel weighed approximately 0.4 ounce or 11.4 grams. The English equivalents are only approximations.

[32:10]  ⁵ tn The words “of purchase” are not in the text but are implicit. The qualification is spelled out explicitly in vv. 11, 12, 13. These words are supplied in the translation for clarity. An alternative translation would be “I put the deed in writing.” However, since the same idiom כָּתַב בְּסֵפֶר (catav bÿsefer) is used later in v. 12 with respect to the witnesses, it is likely that it merely refers to signing the document.

[32:10]  ⁶ tn The words “to the purchase” are not in the text but are implicit in the idiom “I had some witnesses serve as witness.” The words are supplied in the translation for clarity.

[32:11]  ⁷ tn There is some uncertainty about the precise meaning of the phrases translated “the order of transfer and the regulations.” The translation follows the interpretation suggested by J. Bright, Jeremiah (AB), 237; J. A. Thompson, Jeremiah (NICOT), 586, n. 5; and presumably BDB 349 s.v. חֹק 7, which defines the use of חֹק (khoq) here as “conditions of the deed of purchase.”

[32:12]  ⁸ tn Heb “the deed, the purchase.” This is a case of apposition of species in place of the genitive construction (cf. GKC 423 §131.b and compare the usage in Exod 24:5).

[32:12]  ⁹ tn Heb “I took the deed of purchase, both that which was sealed [and contained] the order and the regulations and that which was open [i.e., unsealed], and I gave the deed of purchase to Baruch…in the presence of my cousin Hanamel and in the presence of…and in the presence of….” It is awkward to begin a sentence with “I took…” without finishing the thought, and the long qualifiers in v. 12 make that sentence too long. The sentence is broken up in accordance with contemporary English style. The reference to the “deed of purchase” in v. 12 should be viewed as a plural consisting of both written and sealed copies as is clear from v. 11 and also v. 14. Part of the confusion is due to the nature of this document which consisted of a single papyrus scroll, half of which was rolled up and sealed and the other half which was left “opened” or unsealed. J. Bright (Jeremiah [AB], 237-38) is probably incorrect in assuming that the copies were duplicate since the qualification “containing the order of transfer and the regulations” is only applied to the appositional participle, “the sealed one [or copy].”

[32:12]  sn Aramaic documents from a slightly later period help us understand the nature of such deeds. The document consisted of a single papyrus sheet divided in half. One half contained all the particulars and was tightly rolled up, bound with strips of cloth or thread, sealed with wax upon which the parties affixed their seal, and signed by witnesses. The other copy consisted of an abstract and was left loosely rolled and unsealed (i.e., open to be consulted at will). If questions were raised about legality of the contract then the sealed copy could be unsealed and consulted.

[32:12]  ¹⁰ tc The translation follows a number of Hebrew mss and the Greek and Syriac version in reading “the son of my uncles (= my cousin; בֶּן דֹּדִי, ben dodi).” The majority of Hebrew mss do not have the word “son of (בֶּן).”

[21:6]  ¹¹ tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ instructions in vv. 2-3.

[21:7]  ¹² tn Grk “garments”; but this refers in context to their outer cloaks. The action is like 2 Kgs 9:13.

[14:16]  ¹³ tn Here καί (kai) has been translated as “so” to indicate the flow within the narrative.

[14:16]  ¹⁴ tn Grk “and came.”

[14:16]  ¹⁵ sn The author’s note that the disciples found things just as he had told them shows that Jesus’ word could be trusted.

[2:5]  ¹⁶ tn The pronoun “it” is not in the Greek text, but has been supplied. Direct objects in Greek were often omitted when clear from the context.

[2:6]  ¹⁷ tn Grk “for the purification of the Jews.”

[2:6]  ¹⁸ tn Grk “holding two or three metretes” (about 75 to 115 liters). Each of the pots held 2 or 3 μετρηταί (metrhtai). A μετρητῆς (metrhths) was about 9 gallons (40 liters); thus each jar held 18-27 gallons (80-120 liters) and the total volume of liquid involved was 108-162 gallons (480-720 liters).

[2:6]  sn Significantly, these jars held water for Jewish ceremonial washing (purification rituals). The water of Jewish ritual purification has become the wine of the new messianic age. The wine may also be, after the fashion of Johannine double meanings, a reference to the wine of the Lord’s Supper. A number have suggested this, but there does not seem to be anything in the immediate context which compels this; it seems more related to how frequently a given interpreter sees references to the sacraments in John’s Gospel as a whole.

[2:7]  ¹⁹ tn Grk “them” (it is clear from the context that the servants are addressed).

[2:8]  ²⁰ tn Or “the master of ceremonies.”

[15:14]  ²¹ sn This verse really explains John 15:10 in another way. Those who keep Jesus’ commandments are called his friends, those friends for whom he lays down his life (v. 13). It is possible to understand this verse as referring to a smaller group within Christianity as a whole, perhaps only the apostles who were present when Jesus spoke these words. Some have supported this by comparing it to the small group of associates and advisers to the Roman Emperor who were called “Friends of the Emperor.” Others would see these words as addressed only to those Christians who as disciples were obedient to Jesus. In either case the result would be to create a sort of “inner circle” of Christians who are more privileged than mere “believers” or average Christians. In context, it seems clear that Jesus’ words must be addressed to all true Christians, not just some narrower category of believers, because Jesus’ sacrificial death, which is his act of love toward his friends (v. 13) applies to all Christians equally (cf. John 13:1).

[26:19]  ²² sn See the note on King Agrippa in 25:13.

[26:19]  ²³ sn I was not disobedient. Paul’s defense is that he merely obeyed the risen Jesus. He was arrested for obeying heavenly direction and preaching the opportunity to turn to God.

[26:19]  ²⁴ tn According to L&N 1.5, “In Ac 26:19 the adjective οὐράνιος could be interpreted as being related simply to the meaning of οὐρανός^a ‘sky,’ but it seems preferable to regard οὐράνιος in this context as meaning simply ‘from heaven’ or ‘heavenly.’”