Markus 11:2-3

11:2 and said to them, “Go to the village ahead of you. ¹  As soon as you enter it, you will find a colt tied there that has never been ridden. ²  Untie it and bring it here. 11:3 If anyone says to you, ‘Why are you doing this?’ say, ‘The Lord needs it ³  and will send it back here soon.’”

Matius 8:9

8:9 For I too am a man under authority, with soldiers under me. ⁴  I say to this one, ‘Go’ and he goes, ⁵  and to another ‘Come’ and he comes, and to my slave ⁶  ‘Do this’ and he does it.” ⁷ 

Matius 26:18-19

26:18 He ⁸  said, “Go into the city to a certain man and tell him, ‘The Teacher says, “My time is near. I will observe the Passover with my disciples at your house.”’” 26:19 So ⁹  the disciples did as Jesus had instructed them, and they prepared the Passover.

Lukas 19:30-33

19:30 telling them, ¹⁰  “Go to the village ahead of you. ¹¹  When ¹²  you enter it, you will find a colt tied there that has never been ridden. ¹³  Untie it and bring it here. 19:31 If anyone asks you, ‘Why are you untying it?’ just say, ‘The Lord needs ¹⁴  it.’” 19:32 So those who were sent ahead found ¹⁵  it exactly ¹⁶  as he had told them. 19:33 As ¹⁷  they were untying the colt, its owners asked them, ¹⁸  “Why are you untying that colt?”

Lukas 22:10-13

22:10 He said to them, “Listen, ¹⁹  when you have entered the city, a man carrying a jar of water ²⁰  will meet you. ²¹  Follow him into the house that he enters, 22:11 and tell the owner of the house, ²²  ‘The Teacher says to you, “Where is the guest room where I may eat the Passover with my disciples?”’ 22:12 Then he will show you a large furnished room upstairs. Make preparations there.” 22:13 So ²³  they went and found things ²⁴  just as he had told them, ²⁵  and they prepared the Passover.

Yohanes 2:5

2:5 His mother told the servants, “Whatever he tells you, do it.” ²⁶ 

Yohanes 15:14

15:14 You are my friends ²⁷  if you do what I command you.

Ibrani 4:13

4:13 And no creature is hidden from God, ²⁸  but everything is naked and exposed to the eyes of him to whom we must render an account.

Ibrani 5:9

5:9 And by being perfected in this way, he became the source of eternal salvation to all who obey him,

[11:2]  ¹ tn Grk “the village lying before you” (BDAG 530 s.v. κατέναντι 2.b).

[11:2]  ² tn Grk “a colt tied there on which no one of men has ever sat.”

[11:3]  ³ sn The custom called angaria allowed the impressment of animals for service to a significant figure.

[8:9]  ⁴ tn Grk “having soldiers under me.”

[8:9]  ⁵ sn I say to this one ‘Go’ and he goes. The illustrations highlight the view of authority the soldier sees in the word of one who has authority. Since the centurion was a commander of a hundred soldiers, he understood what it was both to command others and to be obeyed.

[8:9]  ⁶ tn 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. 1). 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.

[8:9]  ⁷ tn The word “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[26:18]  ⁸ tn Here δέ (de) has not been translated.

[26:19]  ⁹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[19:30]  ¹⁰ tn Grk “saying.”

[19:30]  ¹¹ tn Grk “the village lying before [you]” (BDAG 530 s.v. κατέναντι 2.a).

[19:30]  ¹² tn Grk “in which entering.” This is a continuation of the previous sentence in Greek, but because of the length and complexity of the construction a new sentence was started here in the translation.

[19:30]  ¹³ tn Grk “a colt tied there on which no one of men has ever sat.”

[19:31]  ¹⁴ sn The custom called angaria allowed the impressment of animals for service to a significant figure.

[19:32]  ¹⁵ tn Grk “sent ahead and went and found.”

[19:32]  ¹⁶ sn Exactly as he had told them. Nothing in Luke 19-23 catches Jesus by surprise. Often he directs the action.

[19:33]  ¹⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:33]  ¹⁸ tn Grk “said to them.”

[22:10]  ¹⁹ tn Grk “behold.”

[22:10]  ²⁰ sn Since women usually carried these jars, it would have been no problem for Peter and John to recognize the man Jesus was referring to.

[22:10]  ²¹ sn Jesus is portrayed throughout Luke 22-23 as very aware of what will happen, almost directing events. Here this is indicated by his prediction that a man carrying a jar of water will meet you.

[22:11]  ²² tn Grk “to the master of the household,” referring to one who owns and manages the household, including family, servants, and slaves (L&N 57.14).

[22:13]  ²³ tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ instructions.

[22:13]  ²⁴ tn The word “things” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[22:13]  ²⁵ 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]  ²⁶ 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.

[15:14]  ²⁷ 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).

[4:13]  ²⁸ tn Grk “him”; the referent (God) has been specified in the translation for clarity.