Yeremia 23:16

23:16 The Lord who rules over all ¹  says to the people of Jerusalem: ² 

“Do not listen to what

those prophets are saying to you.

They are filling you with false hopes.

They are reporting visions of their own imaginations,

not something the Lord has given them to say. ³ 

Matius 24:24

24:24 For false messiahs ⁴  and false prophets will appear and perform great signs and wonders to deceive, if possible, even the elect.

Lukas 6:26

6:26 “Woe to you ⁵  when all people ⁶  speak well of you, for their ancestors ⁷  did the same things to the false prophets.

Lukas 6:2

6:2 But some of the Pharisees ⁸  said, “Why are you ⁹  doing what is against the law ¹⁰  on the Sabbath?”

1 Petrus 2:1

2:1 So get rid of ¹¹  all evil and all deceit and hypocrisy and envy and all slander.

1 Petrus 2:1

2:1 So get rid of ¹²  all evil and all deceit and hypocrisy and envy and all slander.

Yohanes 4:1

Departure From Judea

4:1 Now when Jesus ¹³  knew that the Pharisees ¹⁴  had heard that he ¹⁵  was winning ¹⁶  and baptizing more disciples than John

Yohanes 16:13

16:13 But when he, ¹⁷  the Spirit of truth, comes, he will guide ¹⁸  you into all truth. ¹⁹  For he will not speak on his own authority, ²⁰  but will speak whatever he hears, and will tell you ²¹  what is to come. ²² 

[23:16]  ¹ tn Heb “Yahweh of armies.”

[23:16]  sn See the study note on 2:19 for explanation of this title.

[23:16]  ² tn The words “to the people of Jerusalem” are not in the Hebrew text but are supplied in the translation to reflect the masculine plural form of the imperative and the second masculine plural form of the pronoun. These words have been supplied in the translation for clarity.

[23:16]  ³ tn Heb “They tell of a vision of their own heart [= mind] not from the mouth of the Lord.”

[24:24]  ⁴ tn Or “false christs”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[6:26]  ⁵ tc The wording “to you” (ὑμῖν, Jumin) is lacking throughout the ms tradition except for a few witnesses (D W* Δ 1424 pc co). The Western witnesses tend to add freely to the text. Supported by the vast majority of witnesses and the likelihood that “to you” is a clarifying addition, the shorter reading should be considered original; nevertheless, “to you” is included in the translation because of English requirements.

[6:26]  ⁶ tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[6:26]  ⁷ tn Or “forefathers”; Grk “fathers.”

[6:2]  ⁸ sn See the note on Pharisees in 5:17.

[6:2]  ⁹ tn Note that the verb is second person plural (with an understood plural pronominal subject in Greek). The charge is again indirectly made against Jesus by charging the disciples.

[6:2]  ¹⁰ sn The alleged violation expressed by the phrase what is against the law is performing work on the Sabbath. That the disciples ate from such a field is no problem given Deut 23:25, but Sabbath activity is another matter in the leaders’ view (Exod 20:8-11 and Mishnah, m. Shabbat 7.2). The supposed violation involved reaping, threshing, winnowing, and preparing food. This probably explains why the clause describing the disciples “rubbing” the heads of grain in their hands is mentioned last, in emphatic position. This was preparation of food.

[2:1]  ¹¹ tn Or “put away.”

[2:1]  ¹² tn Or “put away.”

[4:1]  ¹³ tc Several early and important witnesses, along with the majority of later ones (Ì^66c,75 A B C L W^s Ψ 083 ˹³ 33 Ï sa), have κύριος (kurio", “Lord”) here instead of ᾿Ιησοῦς (Ihsou", “Jesus”). As significant as this external support is, the internal evidence seems to be on the side of ᾿Ιησοῦς. “Jesus” is mentioned two more times in the first two verses of chapter four in a way that is stylistically awkward (so much so that the translation has substituted the pronoun for the first one; see tn note below). This seems to be sufficient reason to motivate scribes to change the wording to κύριος. Further, the reading ᾿Ιησοῦς is not without decent support, though admittedly not as strong as that for κύριος (Ì^66* א D Θ 086 ˹ 565 1241 al lat bo). On the other hand, this Gospel speaks of Jesus as Lord in the evangelist’s narrative descriptions elsewhere only in 11:2; 20:18, 20; 21:12; and probably 6:23, preferring ᾿Ιησοῦς most of the time. This fact could be used to argue that scribes, acquainted with John’s style, changed κύριος to ᾿Ιησοῦς. But the immediate context generally is weighed more heavily than an author’s style. It is possible that neither word was in the original text and scribes supplied what they thought most appropriate (see TCGNT 176). But without ms evidence to this effect coupled with the harder reading ᾿Ιησοῦς, this conjecture must remain doubtful. All in all, it is best to regard ᾿Ιησοῦς as the original reading here.

[4:1]  ¹⁴ sn See the note on Pharisees in 1:24.

[4:1]  ¹⁵ tn Grk “Jesus”; the repetition of the proper name is somewhat redundant in English (see the beginning of the verse) and so the pronoun (“he”) has been substituted here.

[4:1]  ¹⁶ tn Grk “was making.”

[16:13]  ¹⁷ tn Grk “that one.”

[16:13]  ¹⁸ tn Or “will lead.”

[16:13]  ¹⁹ 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]  ²⁰ tn Grk “speak from himself.”

[16:13]  ²¹ tn Or will announce to you.”

[16:13]  ²² tn Grk “will tell you the things to come.”