John 15:14

15:14 You are my friends ¹  if you do what I command you.

Genesis 6:22

6:22 And Noah did all ²  that God commanded him – he did indeed. ³ 

Jude 1:14

1:14 Now Enoch, the seventh in descent beginning with Adam, ⁴  even prophesied of them, ⁵  saying, “Look! The Lord is coming ⁶  with thousands and thousands ⁷  of his holy ones,

Luke 5:5-6

5:5 Simon ⁸  answered, ⁹  “Master, ¹⁰  we worked hard all night and caught nothing! But at your word ¹¹  I will lower ¹²  the nets.” 5:6 When ¹³  they had done this, they caught so many fish that their nets started to tear. ¹⁴ 

Luke 6:46-49

6:46 “Why ¹⁵  do you call me ‘Lord, Lord,’ ¹⁶  and don’t do what I tell you? ¹⁷ 

6:47 “Everyone who comes to me and listens to my words and puts them into practice ¹⁸  – I will show you what he is like: 6:48 He is like a man ¹⁹  building a house, who dug down deep, ²⁰  and laid the foundation on bedrock. When ²¹  a flood came, the river ²²  burst against that house but ²³  could not shake it, because it had been well built. ²⁴  6:49 But the person who hears and does not put my words into practice ²⁵  is like a man who built a house on the ground without a foundation. When ²⁶  the river burst against that house, ²⁷  it collapsed immediately, and was utterly destroyed!” ²⁸ 

Acts 9:6

9:6 But stand up ²⁹  and enter the city and you will be told ³⁰  what you must do.”

Hebrews 5:9

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

Hebrews 11:8

11:8 By faith Abraham obeyed when he was called to go out to a place he would later receive as an inheritance, and he went out without understanding where he was going.

[15:14]  ¹ 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).

[6:22]  ² tn Heb “according to all.”

[6:22]  ³ tn The last clause seems redundant: “and thus (כֵּן, ken) he did.” It underscores the obedience of Noah to all that God had said.

[1:14]  ⁴ tn Grk “the seventh from Adam.”

[1:14]  ⁵ tn Grk “against them.” The dative τούτοις (toutois) is a dativus incommodi (dative of disadvantage).

[1:14]  ⁶ tn Grk “has come,” a proleptic aorist.

[1:14]  ⁷ tn Grk “ten thousands.” The word μυριάς (muria"), from which the English myriad is derived, means “ten thousand.” In the plural it means “ten thousands.” This would mean, minimally, 20,000 (a multiple of ten thousand). At the same time, the term was often used in apocalyptic literature to represent simply a rather large number, without any attempt to be specific.

[5:5]  ⁸ tn Grk “And Simon.” Here καί (kai) has not been translated because of differences between Greek and English style.

[5:5]  ⁹ tn Grk “answering, Simon said.” This is redundant in contemporary English and has been simplified in the translation to “Simon answered.”

[5:5]  ¹⁰ tn The word ἐπιστάτης is a term of respect for a person of high status (see L&N 87.50).

[5:5]  ¹¹ tn The expression “at your word,” which shows Peter’s obedience, stands first in the Greek clause for emphasis.

[5:5]  ¹² tn Or “let down.”

[5:6]  ¹³ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[5:6]  ¹⁴ tn In context, this imperfect verb is best taken as an ingressive imperfect (BDF §338.1).

[6:46]  ¹⁵ tn Here δέ (de) has not been translated.

[6:46]  ¹⁶ tn The double use of the vocative is normally used in situations of high emotion or emphasis. Even an emphatic confession without action means little.

[6:46]  ¹⁷ sn Why do you call me ‘Lord, Lord,’ and don’t do what I tell you? Respect is not a matter of mere words, but is reflected in obedient action. This short saying, which is much simpler than its more developed conceptual parallel in Matt 7:21-23, serves in this form to simply warn and issue a call to hear and obey, as the last parable also does in vv. 47-49.

[6:47]  ¹⁸ tn Grk “and does them.”

[6:48]  ¹⁹ tn Here and in v. 49 the Greek text reads ἄνθρωπος (anqrwpo"), while the parallel account in Matt 7:24-27 uses ἀνήρ (anhr) in vv. 24 and 26.

[6:48]  ²⁰ tn There are actually two different Greek verbs used here: “who dug (ἔσκαψεν, eskayen) and dug deep (ἐβάθυνεν, ebaqunen).” Jesus is placing emphasis on the effort to which the man went to prepare his foundation.

[6:48]  ²¹ tn Here δέ (de) has not been translated.

[6:48]  ²² sn The picture here is of a river overflowing its banks and causing flooding and chaos.

[6:48]  ²³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in the context.

[6:48]  ²⁴ tc Most mss, especially later ones (A C D Θ Ψ Ë^1,13 Ï latt), read “because he built [it] on the rock” rather than “because it had been well built” (Ì^75vid א B L W Ξ 33 579 892 1241 2542 pc sa). The reading of the later mss seems to be a harmonization to Matt 7:25, rendering it most likely secondary.

[6:49]  ²⁵ tn Grk “does not do [them].”

[6:49]  ²⁶ tn Grk “against which”; because of the length and complexity of the Greek sentence, the relative clause was converted to a temporal clause in the translation and a new sentence started here.

[6:49]  ²⁷ tn Grk “it”; the referent (that house) has been specified in the translation for clarity.

[6:49]  ²⁸ tn Grk “and its crash was great.”

[9:6]  ²⁹ tn Or “But arise.”

[9:6]  ³⁰ tn Literally a passive construction, “it will be told to you.” This has been converted to another form of passive construction in the translation.