Yohanes 16:13

16:13 But when he, ¹  the Spirit of truth, comes, he will guide ²  you into all truth. ³  For he will not speak on his own authority, ⁴  but will speak whatever he hears, and will tell you ⁵  what is to come. ⁶ 

Kisah Para Rasul 13:2

13:2 While they were serving ⁷  the Lord and fasting, the Holy Spirit said, “Set apart ⁸  for me Barnabas and Saul for the work to which I have called them.”

Kisah Para Rasul 28:25

28:25 So they began to leave, ⁹  unable to agree among themselves, after Paul made one last statement: “The Holy Spirit spoke rightly to your ancestors ¹⁰  through the prophet Isaiah

Kisah Para Rasul 28:1

Paul on Malta

28:1 After we had safely reached shore, ¹¹  we learned that the island was called Malta. ¹² 

Kolose 1:11

1:11 being strengthened with all power according to his glorious might for the display of ¹³  all patience and steadfastness, joyfully

Kolose 1:1

Salutation

1:1 From Paul, ¹⁴  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Yohanes 2:18

2:18 So then the Jewish leaders ¹⁵  responded, ¹⁶  “What sign can you show us, since you are doing these things?” ¹⁷ 

Wahyu 2:7

2:7 The one who has an ear had better hear what the Spirit says to the churches. To the one who conquers, ¹⁸  I will permit ¹⁹  him to eat from the tree of life that is ²⁰  in the paradise of God.’ ²¹ 

Wahyu 2:11

2:11 The one who has an ear had better hear what the Spirit says to the churches. The one who conquers ²²  will in no way be harmed by the second death.’

Wahyu 2:17

2:17 The one who has an ear had better hear what the Spirit says to the churches. To the one who conquers, ²³  I will give him some of the hidden manna, and I will give him a white ²⁴  stone, ²⁵  and on that stone will be written a new name that no one can understand ²⁶  except the one who receives it.’

Wahyu 2:29

2:29 The one who has an ear had better hear what the Spirit says to the churches.’

Wahyu 3:6

3:6 The one who has an ear had better hear what the Spirit says to the churches.’

Wahyu 3:13

3:13 The one who has an ear had better hear what the Spirit says to the churches.’

Wahyu 3:22

3:22 The one who has an ear had better hear what the Spirit says to the churches.’”

[16:13]  ¹ tn Grk “that one.”

[16:13]  ² tn Or “will lead.”

[16:13]  ³ 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]  ⁴ tn Grk “speak from himself.”

[16:13]  ⁵ tn Or will announce to you.”

[16:13]  ⁶ tn Grk “will tell you the things to come.”

[13:2]  ⁷ tn This term is frequently used in the LXX of the service performed by priests and Levites in the tabernacle (Exod 28:35, 43; 29:30; 30:20; 35:19; 39:26; Num 1:50; 3:6, 31) and the temple (2 Chr 31:2; 35:3; Joel 1:9, 13; 2:17, and many more examples). According to BDAG 591 s.v. λειτουργέω 1.b it is used “of other expression of religious devotion.” Since the previous verse described the prophets and teachers in the church at Antioch, it is probable that the term here describes two of them (Barnabas and Saul) as they were serving in that capacity. Since they were not in Jerusalem where the temple was located, general religious service is referred to here.

[13:2]  ⁸ tn Or “Appoint.”

[28:25]  ⁹ tn The imperfect verb ἀπελύοντο (apeluonto) has been translated as an ingressive imperfect.

[28:25]  ¹⁰ tn Or “forefathers”; Grk “fathers.”

[28:1]  ¹¹ tn Grk “We having been brought safely through” [to land] (same verb as 27:44). The word “shore” is implied, and the slight variations in translation from 27:44 have been made to avoid redundancy in English. The participle διασωθέντες (diaswqente") has been taken temporally.

[28:1]  ¹² sn Malta is an island (known by the same name today) in the Mediterranean Sea south of Sicily. The ship had traveled 625 mi (1,000 km) in the storm.

[28:1]  map For location see JP4 A3.

[1:11]  ¹³ tn The expression “for the display of” is an attempt to convey in English the force of the Greek preposition εἰς (eis) in this context.

[1:1]  ¹⁴ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[2:18]  ¹⁵ tn Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. Here the author refers to the authorities or leaders in Jerusalem. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.)

[2:18]  ¹⁶ tn Grk “answered and said to him.”

[2:18]  ¹⁷ sn The request “What sign can you show us” by Jesus’ adversaries was a request for a defense of his actions – a mark of divine authentication. Whether this was a request for a miracle is not entirely clear. Jesus never obliged such a request. Yet, ironically, the only sign the Jewish leadership will get is that predicted by Jesus in 2:19 – his crucifixion and resurrection. Cf. the “sign of Jonah” in the synoptics (Matt 12:39, 40; Luke 11:29-32).

[2:7]  ¹⁸ tn Or “who is victorious”; traditionally, “who overcomes.” The pendent dative is allowed to stand in the English translation because it is characteristic of the author’s style in Revelation.

[2:7]  ¹⁹ tn Or “grant.”

[2:7]  ²⁰ tn Or “stands.”

[2:7]  ²¹ tc The omission of “my” (μου, mou) after “God” (θεοῦ, qeou) is well attested, supported by א A C and the Andreas of Caesarea group of Byzantine mss (Ï^A). Its addition in 1611, the Ï^K group, latt, and others, seems to be evidence of a purposeful conforming of the text to 3:2 and the four occurrences of “my God” (θεοῦ μου) in 3:12.

[2:11]  ²² tn Or “who is victorious”; traditionally, “who overcomes.”

[2:17]  ²³ tn Or “who is victorious”; traditionally, “who overcomes.” The pendent dative is allowed to stand in the English translation because it is characteristic of the author’s style in Revelation.

[2:17]  ²⁴ tn Or “bright.” The Greek term λευκός (leukos) can refer either to the color white (traditional here) or to an object that is bright or shining, either from itself or from an outside source of illumination (L&N 14.50; 79.27).

[2:17]  ²⁵ tn On the interpretation of the stone, L&N 2.27 states, “A number of different suggestions have been made as to the reference of ψῆφος in this context. Some scholars believe that the white ψῆφος indicates a vote of acquittal in court. Others contend that it is simply a magical amulet; still others, a token of Roman hospitality; and finally, some have suggested that it may represent a ticket to the gladiatorial games, that is to say, to martyrdom. The context, however, suggests clearly that this is something to be prized and a type of reward for those who have ‘won the victory.’”

[2:17]  ²⁶ tn Or “know”; for the meaning “understand” see L&N 32.4.