Yohanes 14:13-14

14:13 And I will do whatever you ask in my name, ¹  so that the Father may be glorified ²  in the Son. 14:14 If you ask me anything in my name, I will do it.

Yohanes 15:16

15:16 You did not choose me, but I chose you ³  and appointed you to go and bear ⁴  fruit, fruit that remains, ⁵  so that whatever you ask the Father in my name he will give you.

Yohanes 16:23-26

16:23 At that time ⁶  you will ask me nothing. I tell you the solemn truth, ⁷  whatever you ask the Father in my name he will give you. ⁸  16:24 Until now you have not asked for anything in my name. Ask and you will receive it, ⁹  so that your joy may be complete.

16:25 “I have told you these things in obscure figures of speech; ¹⁰  a time ¹¹  is coming when I will no longer speak to you in obscure figures, but will tell you ¹²  plainly ¹³  about the Father. 16:26 At that time ¹⁴  you will ask in my name, and I do not say ¹⁵  that I will ask the Father on your behalf.

Kolose 3:17

3:17 And whatever you do in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through him.

Ibrani 13:15

13:15 Through him then let us continually offer up a sacrifice of praise to God, that is, the fruit of our lips, acknowledging his name.

Ibrani 13:1

Final Exhortations

13:1 Brotherly love must continue.

Pengkhotbah 2:5

2:5 I designed ¹⁶  royal gardens ¹⁷  and parks ¹⁸  for myself,

and I planted all kinds of fruit trees in them.

Pengkhotbah 4:11

4:11 Furthermore, if two lie down together, they can keep each other warm,

but how can one person keep warm by himself?

[14:13]  ¹ tn Grk “And whatever you ask in my name, I will do it.”

[14:13]  ² tn Or “may be praised” or “may be honored.”

[15:16]  ³ sn You did not choose me, but I chose you. If the disciples are now elevated in status from slaves to friends, they are friends who have been chosen by Jesus, rather than the opposite way round. Again this is true of all Christians, not just the twelve, and the theme that Christians are “chosen” by God appears frequently in other NT texts (e.g., Rom 8:33; Eph 1:4ff.; Col 3:12; and 1 Pet 2:4). Putting this together with the comments on 15:14 one may ask whether the author sees any special significance at all for the twelve. Jesus said in John 6:70 and 13:18 that he chose them, and 15:27 makes clear that Jesus in the immediate context is addressing those who have been with him from the beginning. In the Fourth Gospel the twelve, as the most intimate and most committed followers of Jesus, are presented as the models for all Christians, both in terms of their election and in terms of their mission.

[15:16]  ⁴ tn Or “and yield.”

[15:16]  ⁵ sn The purpose for which the disciples were appointed (“commissioned”) is to go and bear fruit, fruit that remains. The introduction of the idea of “going” at this point suggests that the fruit is something more than just character qualities in the disciples’ own lives, but rather involves fruit in the lives of others, i.e., Christian converts. There is a mission involved (cf. John 4:36). The idea that their fruit is permanent, however, relates back to vv. 7-8, as does the reference to asking the Father in Jesus’ name. It appears that as the imagery of the vine and the branches develops, the “fruit” which the branches produce shifts in emphasis from qualities in the disciples’ own lives in John 15:2, 4, 5 to the idea of a mission which affects the lives of others in John 15:16. The point of transition would be the reference to fruit in 15:8.

[16:23]  ⁶ tn Grk “And in that day.”

[16:23]  ⁷ tn Grk “Truly, truly, I say to you.”

[16:23]  ⁸ sn This statement is also found in John 15:16.

[16:24]  ⁹ tn The word “it” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.

[16:25]  ¹⁰ tn Or “in parables”; or “in metaphors.” There is some difficulty in defining παροιμίαις (paroimiai") precisely: A translation like “parables” does not convey accurately the meaning. BDAG 779-80 s.v. παροιμία suggests in general “proverb, saw, maxim,” but for Johannine usage “veiled saying, figure of speech, in which esp. lofty ideas are concealed.” In the preceding context of the Farewell Discourse, Jesus has certainly used obscure language and imagery at times: John 13:8-11; 13:16; 15:1-17; and 16:21 could all be given as examples. In the LXX this word is used to translate the Hebrew mashal which covers a wide range of figurative speech, often containing obscure or enigmatic elements.

[16:25]  ¹¹ tn Grk “an hour.”

[16:25]  ¹² tn Or “inform you.”

[16:25]  ¹³ tn Or “openly.”

[16:26]  ¹⁴ tn Grk “In that day.”

[16:26]  ¹⁵ tn Grk “I do not say to you.”

[2:5]  ¹⁶ tn Heb “made.”

[2:5]  ¹⁷ tn The term does not refer here to vegetable gardens, but to orchards (cf. the next line). In the same way the so-called “garden” of Eden was actually an orchard filled with fruit trees. See Gen 2:8-9.

[2:5]  ¹⁸ tn The noun פַּרְדֵּס (pardes, “garden, parkland, forest”) is a foreign loanword that occurs only 3 times in biblical Hebrew (Song 4:13; Eccl 2:5; Neh 2:8). The original Old Persian term pairidaeza designated the enclosed parks and pleasure-grounds that were the exclusive domain of the Persian kings and nobility (HALOT 963 s.v. פַּרְדֵּס; LSJ 1308 s.v παράδεισος). The related Babylonian term pardesu “marvelous garden” referred to the enclosed parks of the kings (AHw 2:833 and 3:1582). The term passed into Greek as παράδεισος (paradeisos, “enclosed park, pleasure-ground”), referring to the enclosed parks and gardens of the Persian kings (LSJ 1308). The Greek term has been transliterated into English as “paradise.”