Nehemia 9:20

9:20 You imparted your good Spirit to instruct them. You did not withhold your manna from their mouths; you provided water for their thirst.

Yesaya 63:14

63:14 Like an animal that goes down into a valley to graze, ¹ 

so the Spirit of the Lord granted them rest.

In this way ²  you guided your people,

gaining for yourself an honored reputation. ³ 

Yohanes 14:26

14:26 But the Advocate, ⁴  the Holy Spirit, whom the Father will send in my name, will teach you ⁵  everything, ⁶  and will cause you to remember everything ⁷  I said to you.

Yohanes 16:13-15

16:13 But when he, ⁸  the Spirit of truth, comes, he will guide ⁹  you into all truth. ¹⁰  For he will not speak on his own authority, ¹¹  but will speak whatever he hears, and will tell you ¹²  what is to come. ¹³  16:14 He ¹⁴  will glorify me, ¹⁵  because he will receive ¹⁶  from me what is mine ¹⁷  and will tell it to you. ¹⁸  16:15 Everything that the Father has is mine; that is why I said the Spirit ¹⁹  will receive from me what is mine ²⁰  and will tell it to you. ²¹ 

Roma 5:5

5:5 And hope does not disappoint, because the love of God ²²  has been poured out ²³  in our hearts through the Holy Spirit who was given to us.

Roma 8:2

8:2 For the law of the life-giving Spirit ²⁴  in Christ Jesus has set you ²⁵  free from the law of sin and death.

Roma 8:14-16

8:14 For all who are led by the Spirit of God are ²⁶  the sons of God. 8:15 For you did not receive the spirit of slavery leading again to fear, ²⁷  but you received the Spirit of adoption, ²⁸  by whom ²⁹  we cry, “Abba, Father.” 8:16 The Spirit himself bears witness to ³⁰  our spirit that we are God’s children.

Roma 8:26

8:26 In the same way, the Spirit helps us in our weakness, for we do not know how we should pray, ³¹  but the Spirit himself intercedes for us with inexpressible groanings.

Roma 15:13

15:13 Now may the God of hope fill you with all joy and peace as you believe in him, ³²  so that you may abound in hope by the power of the Holy Spirit.

Roma 15:30

15:30 Now I urge you, brothers and sisters, ³³  through our Lord Jesus Christ and through the love of the Spirit, to join fervently with me in prayer to God on my behalf.

Galatia 5:22-23

5:22 But the fruit of the Spirit ³⁴  is love, ³⁵  joy, peace, patience, kindness, goodness, faithfulness, ³⁶  5:23 gentleness, and ³⁷  self-control. Against such things there is no law.

Efesus 4:30

4:30 And do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption.

Efesus 5:9

5:9 for the fruit of the light ³⁸  consists in ³⁹  all goodness, righteousness, and truth –

Efesus 5:2

5:2 and live ⁴⁰  in love, just as Christ also loved us ⁴¹  and gave himself for us, a sacrificial and fragrant offering ⁴²  to God.

Titus 1:7

1:7 For the overseer ⁴³  must be blameless as one entrusted with God’s work, ⁴⁴  not arrogant, not prone to anger, not a drunkard, not violent, not greedy for gain.

[63:14]  ¹ tn The words “to graze” are supplied in the translation for clarification.

[63:14]  ² tn Or “so” (KJV, ASV), or “thus” (NAB, NRSV).

[63:14]  ³ tn Heb “making for yourself a majestic name.”

[14:26]  ⁴ tn Or “Helper” or “Counselor”; Grk “Paraclete,” from the Greek word παράκλητος (paraklhto"). See the note on the word “Advocate” in v. 16 for a discussion of how this word is translated.

[14:26]  ⁵ tn Grk “that one will teach you.” The words “that one” have been omitted from the translation since they are redundant in English.

[14:26]  ⁶ tn Grk “all things.”

[14:26]  ⁷ tn Grk “all things.”

[16:13]  ⁸ tn Grk “that one.”

[16:13]  ⁹ tn Or “will lead.”

[16:13]  ¹⁰ sn Three important points must be noted here. (1) When the Holy Spirit comes, he will guide the disciples into all truth. What Jesus had said in 8:31-32, “If you continue to follow my teaching you are really my disciples, and you will know the truth, and the truth will set you free,” will ultimately be realized in the ongoing ministry of the Holy Spirit to the disciples after Jesus’ departure. (2) The things the Holy Spirit speaks to them will not be things which originate from himself (he will not speak on his own authority), but things he has heard. This could be taken to mean that no new revelation is involved, as R. E. Brown does (John [AB], 2:714-15). This is a possible but not a necessary inference. The point here concerns the source of the things the Spirit will say to the disciples and does not specifically exclude originality of content. (3) Part at least of what the Holy Spirit will reveal to the disciples will concern what is to come, not just fuller implications of previous sayings of Jesus and the like. This does seem to indicate that at least some new revelation is involved. But the Spirit is not the source or originator of these things – Jesus is the source, and he will continue to speak to his disciples through the Spirit who has come to indwell them. This does not answer the question, however, whether these words are addressed to all followers of Jesus, or only to his apostles. Different modern commentators will answer this question differently. Since in the context of the Farewell Discourse Jesus is preparing the twelve to carry on his ministry after his departure, it is probably best to take these statements as specifically related only to the twelve. Some of this the Holy Spirit does directly for all believers today; other parts of this statement are fulfilled through the apostles (e.g., in giving the Book of Revelation the Spirit speaks through the apostles to the church today of things to come). One of the implications of this is that a doctrine does not have to be traced back to an explicit teaching of Jesus to be authentic; all that is required is apostolic authority.

[16:13]  ¹¹ tn Grk “speak from himself.”

[16:13]  ¹² tn Or will announce to you.”

[16:13]  ¹³ tn Grk “will tell you the things to come.”

[16:14]  ¹⁴ tn Grk “That one.”

[16:14]  ¹⁵ tn Or “will honor me.”

[16:14]  ¹⁶ tn Or “he will take.”

[16:14]  ¹⁷ tn The words “what is mine” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context.

[16:14]  ¹⁸ tn Or “will announce it to you.”

[16:15]  ¹⁹ tn Grk “I said he”; the referent (the Spirit) has been specified in the translation for clarity.

[16:15]  ²⁰ tn The words “what is mine” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context.

[16:15]  ²¹ tn Or “will announce it to you.”

[5:5]  ²² tn The phrase ἡ ἀγάπη τοῦ θεοῦ (Jh agaph tou qeou, “the love of God”) could be interpreted as either an objective genitive (“our love for God”), subjective genitive (“God’s love for us”), or both (M. Zerwick’s “general” genitive [Biblical Greek, §§36-39]; D. B. Wallace’s “plenary” genitive [ExSyn 119-21]). The immediate context, which discusses what God has done for believers, favors a subjective genitive, but the fact that this love is poured out within the hearts of believers implies that it may be the source for believers’ love for God; consequently an objective genitive cannot be ruled out. It is possible that both these ideas are meant in the text and that this is a plenary genitive: “The love that comes from God and that produces our love for God has been poured out within our hearts through the Holy Spirit who was given to us” (ExSyn 121).

[5:5]  ²³ sn On the OT background of the Spirit being poured out, see Isa 32:15; Joel 2:28-29.

[8:2]  ²⁴ tn Grk “for the law of the Spirit of life.”

[8:2]  ²⁵ tc Most mss read the first person singular pronoun με (me) here (A D 1739^c 1881 Ï lat sa). The second person singular pronoun σε (se) is superior because of external support (א B {F which reads σαι} G 1506* 1739*) and internal support (it is the harder reading since ch. 7 was narrated in the first person). At the same time, it could have arisen via dittography from the final syllable of the verb preceding it (ἠλευθέρωσεν, hleuqerwsen; “has set free”). But for this to happen in such early and diverse witnesses is unlikely, especially as it depends on various scribes repeatedly overlooking either the nu or the nu-bar at the end of the verb.

[8:14]  ²⁶ tn Grk “For as many as are being led by the Spirit of God, these are.”

[8:15]  ²⁷ tn Grk “slavery again to fear.”

[8:15]  ²⁸ tn The Greek term υἱοθεσία (Juioqesia) was originally a legal technical term for adoption as a son with full rights of inheritance. BDAG 1024 s.v. notes, “a legal t.t. of ‘adoption’ of children, in our lit., i.e. in Paul, only in a transferred sense of a transcendent filial relationship between God and humans (with the legal aspect, not gender specificity, as major semantic component).”

[8:15]  ²⁹ tn Or “in that.”

[8:16]  ³⁰ tn Or possibly “with.” ExSyn 160-61, however, notes the following: “At issue, grammatically, is whether the Spirit testifies alongside of our spirit (dat. of association), or whether he testifies to our spirit (indirect object) that we are God’s children. If the former, the one receiving this testimony is unstated (is it God? or believers?). If the latter, the believer receives the testimony and hence is assured of salvation via the inner witness of the Spirit. The first view has the advantage of a σύν- (sun-) prefixed verb, which might be expected to take an accompanying dat. of association (and is supported by NEB, JB, etc.). But there are three reasons why πνεύματι (pneumati) should not be taken as association: (1) Grammatically, a dat. with a σύν- prefixed verb does not necessarily indicate association. This, of course, does not preclude such here, but this fact at least opens up the alternatives in this text. (2) Lexically, though συμμαρτυρέω (summarturew) originally bore an associative idea, it developed in the direction of merely intensifying μαρτυρέω (marturew). This is surely the case in the only other NT text with a dat. (Rom 9:1). (3) Contextually, a dat. of association does not seem to support Paul’s argument: ‘What standing has our spirit in this matter? Of itself it surely has no right at all to testify to our being sons of God’ [C. E. B. Cranfield, Romans [ICC], 1:403]. In sum, Rom 8:16 seems to be secure as a text in which the believer’s assurance of salvation is based on the inner witness of the Spirit. The implications of this for one’s soteriology are profound: The objective data, as helpful as they are, cannot by themselves provide assurance of salvation; the believer also needs (and receives) an existential, ongoing encounter with God’s Spirit in order to gain that familial comfort.”

[8:26]  ³¹ tn Or “for we do not know what we ought to pray for.”

[15:13]  ³² tn Grk “in the believing” or “as [you] believe,” with the object “him” supplied from the context. The referent could be God (15:13a) or Christ (15:12).

[15:30]  ³³ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[5:22]  ³⁴ tn That is, the fruit the Spirit produces.

[5:22]  ³⁵ sn Another way to punctuate this is “love” followed by a colon (love: joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control). It is thus possible to read the eight characteristics following “love” as defining love.

[5:22]  ³⁶ tn Or “reliability”; see BDAG 818 s.v. πίστις 1.a.

[5:23]  ³⁷ tn “And” is supplied here as a matter of English style, which normally inserts “and” between the last two elements of a list or series.

[5:9]  ³⁸ tc Several mss (Ì⁴⁶ D² Ψ Ï) have πνεύματος (pneumatos, “Spirit”) instead of φωτός (fwtos, “light”). Although most today regard φωτός as obviously original (UBS⁴ gives it an “A” rating), a case could be made that πνεύματος is what the author wrote. First, although this is largely a Byzantine reading (D² often, if not normally, assimilates to the Byzantine text), Ì⁴⁶ gives the reading much greater credibility. Internally, the φωτός at the end of v. 8 could have lined up above the πνεύματος in v. 9 in a scribe’s exemplar, thus occasioning dittography. (It is interesting to note that in both Ì⁴⁹ and א the two instances of φωτός line up.) However, written in a contracted form, as a nomen sacrum (pMnMs) – a practice found even in the earliest mss – πνεύματος would not have been easily confused with fwtos (there being only the last letter to occasion homoioteleuton rather than the last three). Further, the external evidence for φωτός is quite compelling (Ì⁴⁹ א A B D* F G P 33 81 1739 1881 2464 pc latt co); it is rather doubtful that the early and widespread witnesses all mistook πνεύματος for φωτός. In addition, πνεύματος can be readily explained as harking back to Gal 5:22 (“the fruit of the Spirit”). Thus, on balance, φωτός appears to be original, giving rise to the reading πνεύματος.

[5:9]  ³⁹ tn Grk “in.” The idea is that the fruit of the light is “expressed in” or “consists of.”

[5:2]  ⁴⁰ tn Grk “walk.” The NT writers often used the verb “walk” (περιπατέω, peripatew) to refer to ethical conduct (cf. Rom 8:4; Gal 5:16; Col 4:5).

[5:2]  ⁴¹ tc A number of important witnesses have ὑμᾶς (Jumas, “you”; e.g., א* A B P 0159 81 1175 al it co as well as several fathers). Other, equally important witnesses read ἡμᾶς (Jhmas, “us”; Ì⁴⁶ א² D F G Ψ 0278 33 1739 1881 al lat sy). It is possible that ἡμᾶς was accidentally introduced via homoioarcton with the previous word (ἠγάπησεν, hgaphsen). On the other hand, ὑμᾶς may have been motivated by the preceding ὑμῖν (Jumin) in 4:32 and second person verbs in 5:1, 2. Further, the flow of argument seems to require the first person pronoun. A decision is difficult to make, but the first person pronoun has a slightly greater probability of being original.

[5:2]  ⁴² tn Grk “an offering and sacrifice to God as a smell of fragrance.” The first expression, προσφορὰν καὶ θυσίαν (prosforan kai qusian), is probably a hendiadys and has been translated such that “sacrificial” modifies “offering.” The second expression, εἰς ὀσμὴν εὐωδίας (ei" osmhn euwdia", “as a smell of fragrance”) has been translated as “a fragrant offering”; see BDAG 728-29 s.v. ὀσμή 2. Putting these two together in a clear fashion in English yields the translation: “a sacrificial and fragrant offering to God.”

[1:7]  ⁴³ sn The overseer is another term for the same official position of leadership as the “elder.” This is seen in the interchange of the two terms in this passage and in Acts 20:17, 28, as well as in the parallels between these verses and 1 Tim 3:1-7.

[1:7]  ⁴⁴ tn Grk “as God’s steward.”