Yohanes 14:17-23

14:17 the Spirit of truth, whom the world cannot accept, ¹  because it does not see him or know him. But you know him, because he resides ²  with you and will be ³  in you.

14:18 “I will not abandon ⁴  you as orphans, ⁵  I will come to you. ⁶  14:19 In a little while ⁷  the world will not see me any longer, but you will see me; because I live, you will live too. 14:20 You will know at that time ⁸  that I am in my Father and you are in me and I am in you. 14:21 The person who has my commandments and obeys ⁹  them is the one who loves me. ¹⁰  The one ¹¹  who loves me will be loved by my Father, and I will love him and will reveal ¹²  myself to him.”

14:22 “Lord,” Judas (not Judas Iscariot) ¹³  said, ¹⁴  “what has happened that you are going to reveal ¹⁵  yourself to us and not to the world?” 14:23 Jesus replied, ¹⁶  “If anyone loves me, he will obey ¹⁷  my word, and my Father will love him, and we will come to him and take up residence with him. ¹⁸ 

Yohanes 17:21-23

17:21 that they will all be one, just as you, Father, are in me and I am in you. I pray ¹⁹  that they will be in us, so that the world will believe that you sent me. 17:22 The glory ²⁰  you gave to me I have given to them, that they may be one just as we are one – 17:23 I in them and you in me – that they may be completely one, ²¹  so that the world will know that you sent me, and you have loved them just as you have loved me.

Roma 8:9-11

8:9 You, however, are not in ²²  the flesh but in the Spirit, if indeed the Spirit of God lives in you. Now if anyone does not have the Spirit of Christ, this person does not belong to him. 8:10 But if Christ is in you, your body is dead because of sin, but ²³  the Spirit is your life ²⁴  because of righteousness. 8:11 Moreover if the Spirit of the one ²⁵  who raised Jesus from the dead lives in you, the one who raised Christ ²⁶  from the dead will also make your mortal bodies alive through his Spirit who lives in you. ²⁷ 

Roma 8:1

The Believer’s Relationship to the Holy Spirit

8:1 There is therefore now no condemnation for those who are in Christ Jesus. ²⁸ 

Kolose 3:16

3:16 Let the word of Christ ²⁹  dwell in you richly, teaching and exhorting one another with all wisdom, singing psalms, hymns, and spiritual songs, all with grace ³⁰  in your hearts to God.

Kolose 1:19

1:19 For God ³¹  was pleased to have all his ³²  fullness dwell ³³  in the Son ³⁴ 

Kolose 1:1

Salutation

1:1 From Paul, ³⁵  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Pengkhotbah 2:4-5

Futility of Materialism

2:4 I increased my possessions: ³⁶ 

I built houses for myself; ³⁷ 

I planted vineyards for myself.

2:5 I designed ³⁸  royal gardens ³⁹  and parks ⁴⁰  for myself,

and I planted all kinds of fruit trees in them.

Pengkhotbah 2:1

Futility of Self-Indulgent Pleasure

I thought to myself, ⁴¹ 

2:1 “Come now, ⁴²  I will try ⁴³  self-indulgent pleasure ⁴⁴  to see ⁴⁵  if it is worthwhile.” ⁴⁶ 

But I found ⁴⁷  that it also is futile. ⁴⁸ 

Yohanes 3:24

3:24 (For John had not yet been thrown into prison.) ⁴⁹ 

Yohanes 4:13

4:13 Jesus replied, ⁵⁰  “Everyone who drinks some of this water will be thirsty ⁵¹  again.

Yohanes 4:16

4:16 He ⁵²  said to her, “Go call your husband and come back here.” ⁵³ 

[14:17]  ¹ tn Or “cannot receive.”

[14:17]  ² tn Or “he remains.”

[14:17]  ³ tc Some early and important witnesses (Ì^66* B D* W 1 565 it) have ἐστιν (estin, “he is”) instead of ἔσται (estai, “he will be”) here, while other weighty witnesses ({Ì^66c,75vid א A D¹ L Θ Ψ Ë¹³ 33^vid Ï as well as several versions and fathers}), read the future tense. When one considers transcriptional evidence, ἐστιν is the more difficult reading and better explains the rise of the future tense reading, but it must be noted that both Ì⁶⁶ and D were corrected from the present tense to the future. If ἐστιν were the original reading, one would expect a few manuscripts to be corrected to read the present when they originally read the future, but that is not the case. When one considers what the author would have written, the future is on much stronger ground. The immediate context (both in 14:16 and in the chapter as a whole) points to the future, and the theology of the book regards the advent of the Spirit as a decidedly future event (see, e.g., 7:39 and 16:7). The present tense could have arisen from an error of sight on the part of some scribes or more likely from an error of thought as scribes reflected upon the present role of the Spirit. Although a decision is difficult, the future tense is most likely authentic. For further discussion on this textual problem, see James M. Hamilton, Jr., “He Is with You and He Will Be in You” (Ph.D. diss., The Southern Baptist Theological Seminary, 2003), 213-20.

[14:18]  ⁴ tn Or “leave.”

[14:18]  ⁵ tn The entire phrase “abandon you as orphans” could be understood as an idiom meaning, “leave you helpless.”

[14:18]  ⁶ sn I will come to you. Jesus had spoken in 14:3 of going away and coming again to his disciples. There the reference was both to the parousia (the second coming of Christ) and to the postresurrection appearances of Jesus to the disciples. Here the postresurrection appearances are primarily in view, since Jesus speaks of the disciples “seeing” him after the world can “see” him no longer in the following verse. But many commentators have taken v. 18 as a reference to the coming of the Spirit, since this has been the topic of the preceding verses. Still, vv. 19-20 appear to contain references to Jesus’ appearances to the disciples after his resurrection. It may well be that another Johannine double meaning is found here, so that Jesus ‘returns’ to his disciples in one sense in his appearances to them after his resurrection, but in another sense he ‘returns’ in the person of the Holy Spirit to indwell them.

[14:19]  ⁷ tn Grk “Yet a little while, and.”

[14:20]  ⁸ tn Grk “will know in that day.”

[14:20]  sn At that time could be a reference to the parousia (second coming of Christ). But the statement in 14:19, that the world will not see Jesus, does not fit. It is better to take this as the postresurrection appearances of Jesus to his disciples (which has the advantage of taking in a little while in v. 19 literally).

[14:21]  ⁹ tn Or “keeps.”

[14:21]  ¹⁰ tn Grk “obeys them, that one is the one who loves me.”

[14:21]  ¹¹ tn Grk “And the one.” Here the conjunction καί (kai) has not been translated to improve the English style.

[14:21]  ¹² tn Or “will disclose.”

[14:22]  ¹³ tn Grk “(not Iscariot).” The proper noun (Judas) has been repeated for clarity and smoothness in English style.

[14:22]  sn This is a parenthetical comment by the author.

[14:22]  ¹⁴ tn Grk “said to him.”

[14:22]  ¹⁵ tn Or “disclose.”

[14:22]  sn The disciples still expected at this point that Jesus, as Messiah, was going to reveal his identity as such to the world (cf. 7:4).

[14:23]  ¹⁶ tn Grk “answered and said to him.”

[14:23]  ¹⁷ tn Or “will keep.”

[14:23]  ¹⁸ tn Grk “we will come to him and will make our dwelling place with him.” The context here is individual rather than corporate indwelling, so the masculine singular pronoun has been retained throughout v. 23. It is important to note, however, that the pronoun is used generically here and refers equally to men, women, and children.

[17:21]  ¹⁹ tn The words “I pray” are repeated from the first part of v. 20 for clarity.

[17:22]  ²⁰ tn Grk And the glory.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[17:23]  ²¹ tn Or “completely unified.”

[8:9]  ²² tn Or “are not controlled by the flesh but by the Spirit.”

[8:10]  ²³ tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

[8:10]  ²⁴ tn Or “life-giving.” Grk “the Spirit is life.”

[8:11]  ²⁵ sn The one who raised Jesus from the dead refers to God (also in the following clause).

[8:11]  ²⁶ tc Several mss read ᾿Ιησοῦν (Ihsoun, “Jesus”) after Χριστόν (Criston, “Christ”; א* A D* 630 1506 1739 1881 pc bo); C 81 104 lat have ᾿Ιησοῦν Χριστόν. The shorter reading is more likely to be original, though, both because of external evidence (א² B D² F G Ψ 33 Ï sa) and internal evidence (scribes were much more likely to add the name “Jesus” if it were lacking than to remove it if it were already present in the text, especially to harmonize with the earlier mention of Jesus in the verse).

[8:11]  ²⁷ tc Most mss (B D F G Ψ 33 1739 1881 Ï lat) have διά (dia) followed by the accusative: “because of his Spirit who lives in you.” The genitive “through his Spirit” is supported by א A C⁽*⁾ 81 104 1505 1506 al, and is slightly preferred.

[8:1]  ²⁸ tc The earliest and best witnesses of the Alexandrian and Western texts, as well as a few others (א* B D* F G 6 1506 1739 1881 pc co), have no additional words for v. 1. Later scribes (A D¹ Ψ 81 365 629 pc vg) added the words μὴ κατὰ σάρκα περιπατοῦσιν (mh kata sarka peripatousin, “who do not walk according to the flesh”), while even later ones (א² D² 33^vid Ï) added ἀλλὰ κατὰ πνεῦμα (alla kata pneuma, “but [who do walk] according to the Spirit”). Both the external evidence and the internal evidence are compelling for the shortest reading. The scribes were evidently motivated to add such qualifications (interpolated from v. 4) to insulate Paul’s gospel from charges that it was characterized too much by grace. The KJV follows the longest reading found in Ï.

[3:16]  ²⁹ tc Since “the word of Christ” occurs nowhere else in the NT, two predictable variants arose: “word of God” and “word of the Lord.” Even though some of the witnesses for these variants are impressive (κυρίου [kuriou, “of the Lord”] in א* I 1175 pc bo; θεοῦ [qeou, “of God”] in A C* 33 104 323 945 al), the reading Χριστοῦ (Cristou, “of Christ”) is read by an excellent cross-section of witnesses (Ì⁴⁶ א² B C² D F G Ψ 075 1739 1881 Ï lat sa). On both internal and external grounds, Χριστοῦ is strongly preferred.

[3:16]  ³⁰ tn Grk “with grace”; “all” is supplied as it is implicitly related to all the previous instructions in the verse.

[1:19]  ³¹ tn The noun “God” does not appear in the Greek text, but since God is the one who reconciles the world to himself (cf. 2 Cor 5:19), he is clearly the subject of εὐδόκησεν (eudokhsen).

[1:19]  ³² tn The Greek article τό (to), insofar as it relates to God, may be translated as a possessive pronoun, i.e., “his.” BDAG 404 s.v. εὐδοκέω 1 translates the phrase as “all the fullness willed to dwell in him” thus leaving the referent as impersonal. Insofar as Paul is alluding to the so-called emanations from God this is acceptable. But the fact that “the fullness” dwells in a person (i.e., “in him”) seems to argue for the translation “his fullness” where “his” refers to God.

[1:19]  ³³ tn The aorist verb κατοικῆσαι (katoikhsai) could be taken as an ingressive, in which case it refers to the incarnation and may be translated as “begin to dwell, to take up residence.” It is perhaps better, though, to take it as a constative aorist and simply a reference to the fact that the fullness of God dwells in Jesus Christ. This is a permanent dwelling, though, not a temporary one, as the present tense in 2:9 makes clear.

[1:19]  ³⁴ tn Grk “him”; the referent (the Son; see v. 13) has been specified in the translation for clarity.

[1:1]  ³⁵ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[2:4]  ³⁶ tn Or “my works”; or “my accomplishments.” The term מַעֲשָׂי (ma’asay, “my works”) has been handled in two basic ways: (1) great works or projects, and (2) possessions. The latter assumes a metonymy, one’s effort standing for the possessions it produces. Both interpretations are reflected in the major English translations: “works” (KJV, NEB, NAB, ASV, NASB, MLB, RSV, Douay, Moffatt), “projects” (NIV), and “possessions” (NJPS).

[2:4]  sn This section (2:4-11) is unified and bracketed by the repetition of the verb גָּדַל (gadal, “to increase”) which occurs at the beginning (2:4) and end (2:9), and by the repetition of the root עשה (noun: “works” and verb: “to do, make, acquire”) which occurs throughout the section (2:4, 5, 6, 8, 11).

[2:4]  ³⁷ sn The expression for myself is repeated eight times in 2:4-8 to emphasize that Qoheleth did not deny himself any acquisition. He indulged himself in acquiring everything he desired. His vast resources as king allowed him the unlimited opportunity to indulge himself. He could have anything his heart desired, and he did.

[2:5]  ³⁸ tn Heb “made.”

[2:5]  ³⁹ 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]  ⁴⁰ 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.”

[2:1]  ⁴¹ tn Heb “I said, I, in my heart” (אָמַרְתִּי אֲנִי בְּלִבִּי, ’amarti ’ani bÿlibbi). The term “heart” (לֵב, lev) is a synecdoche of part (“heart”) for the whole (the whole person), and thus means “I said to myself” (see E. W. Bullinger, Figures of Speech, 648).

[2:1]  ⁴² tn The Hebrew verb לְכָה (lÿkhah, “Come!”) is a weakened imperative, used merely as an introductory word, e.g., Gen 19:32; 31:44; Judg 19:11; 1 Sam 9:9-10; 11:14; 2 Kgs 3:7; Ps 66:5; Song 7:12; Isa 1:18; 2:3; Mic 4:2 (HALOT 246 s.v. הָלַךְ 2; BDB 234 s.v. הָלַךְ I.5.f.2). Whenever לְכָה introduces an exhortation, it functions as an invitation to the audience to adopt a course of action that will be beneficial to the addressee or mutually beneficial to both the speaker and the addressee. Here, Qoheleth personifies his “heart” (לִבִּי, libbi) and addresses himself. The examination of self-indulgent pleasure is designed to be beneficial to Qoheleth.

[2:1]  ⁴³ tn Or “test.” The cohortative אֲנַסְּכָה (’anassÿkhah) emphasizes the resolve of the speaker. The term נָסַה (nasah, “to test”) means “to conduct a test,” that is, to conduct an experiment (Judg 6:39; Eccl 2:1; 7:23; Dan 1:12, 14; see HALOT 702 s.v. נסה 3; BDB 650 s.v. נָסָה 1). The verb נָסַה is often used as a synonym with בָּחַן (bakhan, “to examine”; BDB 103 s.v. בָּחַן and 650 s.v. נָסָה 1) and לָדַעַת (lada’at, “to ascertain”; Deut 8:2).

[2:1]  ⁴⁴ tn Heb “I will test you with pleasure.” The term שִׂמְחַה (simkhah, “pleasure”) has a two-fold range of meanings: (1) it can refer to the legitimate enjoyment of life that Qoheleth affirms is good (5:17; 8:15; 9:7; 11:8, 9) and that God gives to those who please him (2:26; 5:19); or (2) it can refer to foolish pleasure, self-indulgent, frivolous merrymaking (2:1, 2; 7:4). The parallelism in 2:2 between שִׂמְחַה and שְׂחוֹק (sÿkhoq, “laughter, frivolous merrymaking”), which always appears in the context of banqueting, drinking, and merrymaking, suggests that the pejorative sense is in view in this context.

[2:1]  sn The statement I will try self-indulgent pleasure is a figurative expression known as metonymy of association. As 2:1-3 makes clear, it is not so much Qoheleth who is put to the test with pleasure, but rather that pleasure is put to the test by Qoheleth.

[2:1]  ⁴⁵ tn Heb “See what is good!” The volitive sequence of the cohortative (אֲנַסְּכָה, ’anassÿkhah, “I will test you”) followed by vav + imperative (וּרְאֵה, urÿ’eh, “and see!”) denotes purpose/result: “I will test you…in order to see….” The verb רָאָה (ra’ah, “to see”) has a broad range of meanings (e.g., in the Qal stem 16 categories are listed in HALOT 1157–1160 s.v.). In this context it means “to discover; to perceive; to discern; to understand” (HALOT 1159 s.v. ראה 13; BDB 907 s.v. רָאָה 5).

[2:1]  ⁴⁶ sn The phrase “to see what is good” (רָאָה, ra’ah, “to see” + טוֹב, tov, “good”) is repeated twice in 2:1-3. This is the key phrase in this section of Ecclesiastes. Qoheleth sought to discover (רָאָה) whether merry-making offered any value (טוֹב) to mankind.

[2:1]  ⁴⁷ tn The particle וְהִנֵּה (vÿhinneh, literally “Behold!”) occurs after verbs of perception to introduce what was seen, understood or discovered (HALOT 252 s.v. הִנֵּה 8). It is used to make the narrative graphic and vivid, enabling the reader to enter into the surprise of the speaker (BDB 244 s.v. הִנֵּה c). This is an example of the heterosis of the deictic particle (“Behold!”) for a verb of perception (“I found”). See E. W. Bullinger, Figures of Speech, 510-34.

[2:1]  ⁴⁸ tn This use of הֶבֶל (hevel) denotes “futile, worthless, fruitless, pointless” (HALOT 237 s.v. I הֶבֶל 2; BDB 210–11 s.v. I הֶבֶל 2). It is a synonym to מְהוֹלָל (mÿholal, “folly”) in 2:2a and an antonym to טוֹב (tov, “worthwhile, beneficial”) in 2:1b and 2:3c.

[3:24]  ⁴⁹ sn This is a parenthetical note by the author.

[4:13]  ⁵⁰ tn Grk “answered and said to her.”

[4:13]  ⁵¹ tn Grk “will thirst.”

[4:16]  ⁵² tc Most witnesses have “Jesus” here, either with the article (א^c C² D L W^s Ψ 086 Ï lat) or without (א* A Θ Ë^1,13 al), while several important and early witnesses lack the name (Ì^66,75 B C* 33^vid pc). It is unlikely that scribes would have deliberately expunged the name of Jesus from the text here, especially since it aids the reader with the flow of the dialogue. Further, that the name occurs both anarthrously and with the article suggests that it was a later addition. (For similar arguments, see the tc note on “woman” in 4:11).

[4:16]  ⁵³ tn Grk “come here” (“back” is implied).