Isaiah 44:7-8

44:7 Who is like me? Let him make his claim! ¹ 

Let him announce it and explain it to me –

since I established an ancient people – ² 

let them announce future events! ³ 

44:8 Don’t panic! Don’t be afraid! ⁴ 

Did I not tell you beforehand and decree it?

You are my witnesses! Is there any God but me?

There is no other sheltering rock; ⁵  I know of none.

John 14:29

14:29 I have told you now before it happens, so that when it happens you may believe. ⁶ 

John 16:1-4

16:1 “I have told you all these things so that you will not fall away. ⁷  16:2 They will put you out of ⁸  the synagogue, ⁹  yet a time ¹⁰  is coming when the one who kills you will think he is offering service to God. ¹¹  16:3 They ¹²  will do these things because they have not known the Father or me. ¹³  16:4 But I have told you these things ¹⁴  so that when their time ¹⁵  comes, you will remember that I told you about them. ¹⁶ 

“I did not tell you these things from the beginning because I was with you. ¹⁷ 

[44:7]  ¹ tn Heb “let him call” or “let him proclaim” (so NASB, NIV, NRSV); NAB “Let him stand up and speak.”

[44:7]  ² tc The Hebrew text reads, “from (the time) I established an ancient people, and the coming things.” Various emendations have been proposed. One of the options assumes the reading מַשְׁמִיעִים מֵעוֹלָם אוֹתִיּוֹת (mashmi’im me’olam ’otiyyot); This literally reads “the ones causing to hear from antiquity coming things,” but more idiomatically would read “as for those who predict from antiquity what will happen” (cf. NAB, NEB, REB). The emendation directs the attention of the reader to those who claim to be able to predict the future, challenging them to actually do what they claim they can do. The MT presents Yahweh as an example to whom these alleged “predictors of the future” can compare themselves. Since the ancient versions are unanimous in their support of the MT, the emendations should be set aside.

[44:7]  ³ tn Heb and those things which are coming let them declare for themselves.”

[44:8]  ⁴ tn BDB 923 s.v. רָהָה derives this verb from an otherwise unattested root, while HALOT 403 s.v. יָרָה defines it as “be stupefied” on the basis of an Arabic cognate. The form is likely a corruption of תיראו, the reading attested in the Qumran scroll 1QIsa^a.

[44:8]  ⁵ tn Heb “rock” or “rocky cliff,” a title that depicts God as a protective refuge in his role as sovereign king; thus the translation “sheltering rock.”

[14:29]  ⁶ sn Jesus tells the disciples that he has told them all these things before they happen, so that when they do happen the disciples may believe. This does not mean they had not believed prior to this time; over and over the author has affirmed that they have (cf. 2:11). But when they see these things happen, their level of trust in Jesus will increase and their concept of who he is will expand. The confession of Thomas in 20:28 is representative of this increased understanding of who Jesus is. Cf. John 13:19.

[16:1]  ⁷ tn Grk “so that you will not be caused to stumble.”

[16:2]  ⁸ tn Or “expel you from.”

[16:2]  ⁹ sn See the note on synagogue in 6:59.

[16:2]  ¹⁰ tn Grk “an hour.”

[16:2]  ¹¹ sn Jesus now refers not to the time of his return to the Father, as he has frequently done up to this point, but to the disciples’ time of persecution. They will be excommunicated from Jewish synagogues. There will even be a time when those who kill Jesus’ disciples will think that they are offering service to God by putting the disciples to death. Because of the reference to service offered to God, it is almost certain that Jewish opposition is intended here in both cases rather than Jewish opposition in the first instance (putting the disciples out of synagogues) and Roman opposition in the second (putting the disciples to death). Such opposition materializes later and is recorded in Acts: The stoning of Stephen in 7:58-60 and the slaying of James the brother of John by Herod Agrippa I in Acts 12:2-3 are notable examples.

[16:3]  ¹² tn Grk “And they.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[16:3]  ¹³ sn Ignorance of Jesus and ignorance of the Father are also linked in 8:19; to know Jesus would be to know the Father also, but since the world does not know Jesus, neither does it know his Father. The world’s ignorance of the Father is also mentioned in 8:55, 15:21, and 17:25.

[16:4]  ¹⁴ tn The first half of v. 4 resumes the statement of 16:1, ταῦτα λελάληκα ὑμῖν (tauta lelalhka Jumin), in a somewhat more positive fashion, omitting the reference to the disciples being caused to stumble.

[16:4]  ¹⁵ tn Grk “their hour.”

[16:4]  ¹⁶ tn The words “about them” are not in the Greek text, but are implied.

[16:4]  ¹⁷ sn This verse serves as a transition between the preceding discussion of the persecutions the disciples will face in the world after the departure of Jesus, and the following discussion concerning the departure of Jesus and the coming of the Spirit-Paraclete. Jesus had not told the disciples these things from the beginning because he was with them.