Isaiah 49:10

49:10 They will not be hungry or thirsty;

the sun’s oppressive heat will not beat down on them, ¹ 

for one who has compassion on them will guide them;

he will lead them to springs of water.

Psalms 25:9

25:9 May he show ²  the humble what is right! ³ 

May he teach ⁴  the humble his way!

Psalms 32:8

32:8 I will instruct and teach you ⁵  about how you should live. ⁶ 

I will advise you as I look you in the eye. ⁷ 

Psalms 48:14

48:14 For God, our God, is our defender forever! ⁸ 

He guides ⁹  us! ¹⁰ 

Psalms 73:24

73:24 You guide ¹¹  me by your wise advice,

and then you will lead me to a position of honor. ¹² 

John 16:13

16:13 But when he, ¹³  the Spirit of truth, comes, he will guide ¹⁴  you into all truth. ¹⁵  For he will not speak on his own authority, ¹⁶  but will speak whatever he hears, and will tell you ¹⁷  what is to come. ¹⁸ 

John 16:1

16:1 “I have told you all these things so that you will not fall away. ¹⁹ 

John 3:11

3:11 I tell you the solemn truth, ²⁰  we speak about what we know and testify about what we have seen, but ²¹  you people ²²  do not accept our testimony. ²³ 

[49:10]  ¹ tn Heb “and the heat and the sun will not strike them.” In Isa 35:7, its only other occurrence in the OT, שָׁרָב (sharav) stands parallel to “parched ground” and in contrast to “pool.” In later Hebrew and Aramaic it refers to “dry heat, heat of the sun” (Jastrow 1627 s.v.). Here it likely has this nuance and forms a hendiadys with “sun.”

[25:9]  ² tn The prefixed verbal form is jussive; the psalmist expresses his prayer.

[25:9]  ³ tn Heb “may he guide the humble into justice.” The Hebrew term עֲנָוִים (’anavim, “humble”) usually refers to the oppressed, but in this context, where the psalmist confesses his sin and asks for moral guidance, it apparently refers to sinners who humble themselves before God and seek deliverance from their sinful condition.

[25:9]  ⁴ tn The prefixed verbal form is interpreted as a jussive (it stands parallel to the jussive form, “may he guide”).

[32:8]  ⁵ tn The second person pronominal forms in this verse are singular. The psalmist addresses each member of his audience individually (see also the note on the word “eye” in the next line). A less likely option (but one which is commonly understood) is that the Lord addresses the psalmist in vv. 8-9 (cf. NASB “I will instruct you and teach you…I will counsel you with My eye upon you”).

[32:8]  ⁶ tn Heb “I will instruct you and I will teach you in the way [in] which you should walk.”

[32:8]  ⁷ tn Heb “I will advise, upon you my eye,” that is, “I will offer advice [with] my eye upon you.” In 2 Chr 20:12 the statement “our eye is upon you” means that the speakers are looking to the Lord for intervention. Here the expression “my eye upon you” may simply mean that the psalmist will teach his pupils directly and personally.

[48:14]  ⁸ tn Heb “for this is God, our God, forever and ever.” “This” might be paraphrased, “this protector described and praised in the preceding verses.”

[48:14]  ⁹ tn The imperfect highlights the characteristic nature of the generalizing statement.

[48:14]  ¹⁰ tn In the Hebrew text the psalm ends with the words עַל־מוּת (’al-mut, “upon [unto?] dying”), which make little, if any, sense. M. Dahood (Psalms [AB], 1:293) proposes an otherwise unattested plural form עֹלָמוֹת (’olamot; from עוֹלָם, ’olam, “eternity”). This would provide a nice parallel to עוֹלָם וָעֶד (’olam va’ed, “forever”) in the preceding line, but elsewhere the plural of עוֹלָם appears as עֹלָמִים (’olamim). It is preferable to understand the phrase as a musical direction of some sort (see עַל־מוּת [’al-mut] in the superscription of Ps 9) or to emend the text to עַל־עֲלָמוֹת (’al-’alamot, “according to the alamoth style”; see the heading of Ps 46). In either case it should be understood as belonging with the superscription of the following psalm.

[73:24]  ¹¹ tn The imperfect verbal form here suggests this is the psalmist’s ongoing experience.

[73:24]  ¹² tn Heb “and afterward [to] glory you will take me.” Some interpreters view this as the psalmist’s confidence in an afterlife in God’s presence and understand כָּבוֹד (cavod) as a metonymic reference to God’s presence in heaven. But this seems unlikely in the present context. The psalmist anticipates a time of vindication, when the wicked are destroyed and he is honored by God for his godly life style. The verb לָקַח (laqakh, “take”) here carries the nuance “lead, guide, conduct,” as in Num 23:14, 27-28; Josh 24:3 and Prov 24:11.

[16:13]  ¹³ tn Grk “that one.”

[16:13]  ¹⁴ tn Or “will lead.”

[16:13]  ¹⁵ 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]  ¹⁶ tn Grk “speak from himself.”

[16:13]  ¹⁷ tn Or will announce to you.”

[16:13]  ¹⁸ tn Grk “will tell you the things to come.”

[16:1]  ¹⁹ tn Grk “so that you will not be caused to stumble.”

[3:11]  ²⁰ tn Grk “Truly, truly, I say to you.”

[3:11]  ²¹ tn Here καί (kai) has been translated as “but” to show the contrast present in the context.

[3:11]  ²² tn The word “people” is not in the Greek text, but is supplied in the translation to indicate that the verb is second person plural (referring to more than Nicodemus alone).

[3:11]  ²³ sn Note the remarkable similarity of Jesus’ testimony to the later testimony of the Apostle John himself in 1 John 1:2: “And we have seen and testify and report to you the eternal life which was with the Father and was revealed to us.” This is only one example of how thoroughly the author’s own thoughts were saturated with the words of Jesus (and also how difficult it is to distinguish the words of Jesus from the words of the author in the Fourth Gospel).