Markus 9:39

9:39 But Jesus said, “Do not stop him, because no one who does a miracle in my name will be able soon afterward to say anything bad about me.

Yohanes 16:14-15

16:14 He ¹  will glorify me, ²  because he will receive ³  from me what is mine ⁴  and will tell it to you. ⁵  16:15 Everything that the Father has is mine; that is why I said the Spirit ⁶  will receive from me what is mine ⁷  and will tell it to you. ⁸ 

Yohanes 16:1

16:1 “I have told you all these things so that you will not fall away. ⁹ 

Yohanes 4:2-3

4:2 (although Jesus himself was not baptizing, but his disciples were), ¹⁰  4:3 he left Judea and set out once more for Galilee. ¹¹ 

[16:14]  ¹ tn Grk “That one.”

[16:14]  ² tn Or “will honor me.”

[16:14]  ³ tn Or “he will take.”

[16:14]  ⁴ 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]  ⁵ tn Or “will announce it to you.”

[16:15]  ⁶ tn Grk “I said he”; the referent (the Spirit) has been specified in the translation for clarity.

[16:15]  ⁷ 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]  ⁸ tn Or “will announce it to you.”

[16:1]  ⁹ tn Grk “so that you will not be caused to stumble.”

[16:1]  sn In Johannine thought the verb σκανδαλίζω (skandalizw) means to trip up disciples and cause them to fall away from Jesus’ company (John 6:61, 1 John 2:10). Similar usage is found in Didache 16:5, an early Christian writing from around the beginning of the 2nd century a.d. An example of a disciple who falls away is Judas Iscariot. Here and again in 16:4 Jesus gives the purpose for his telling the disciples about coming persecution: He informs them so that when it happens, the disciples will not fall away, which in this context would refer to the confusion and doubt which they would certainly experience when such persecution began. There may have been a tendency for the disciples to expect immediately after Jesus’ victory over death the institution of the messianic kingdom, particularly in light of the turn of events recorded in the early chapters of Acts. Jesus here forestalls such disillusionment for the disciples by letting them know in advance that they will face persecution and even martyrdom as they seek to carry on his mission in the world after his departure. This material has parallels in the Olivet Discourse (Matt 24-25) and the synoptic parallels.

[4:2]  ¹⁰ sn This is a parenthetical note by the author.

[4:3]  ¹¹ sn The author doesn’t tell why Jesus chose to set out once more for Galilee. Some have suggested that the Pharisees turned their attention to Jesus because John the Baptist had now been thrown into prison. But the text gives no hint of this. In any case, perhaps Jesus simply did not want to provoke a confrontation at this time (knowing that his “hour” had not yet come).