John 14:16-18

14:16 Then ¹  I will ask the Father, and he will give you another Advocate ²  to be with you forever – 14:17 the Spirit of truth, whom the world cannot accept, ³  because it does not see him or know him. But you know him, because he resides ⁴  with you and will be ⁵  in you.

14:18 “I will not abandon ⁶  you as orphans, ⁷  I will come to you. ⁸ 

Romans 5:5

5:5 And hope does not disappoint, because the love of God ⁹  has been poured out ¹⁰  in our hearts through the Holy Spirit who was given to us.

Romans 14:17

14:17 For the kingdom of God does not consist of food and drink, but righteousness, peace, and joy in the Holy Spirit.

Romans 15:13

15:13 Now may the God of hope fill you with all joy and peace as you believe in him, ¹¹  so that you may abound in hope by the power of the Holy Spirit.

Galatians 5:22-23

5:22 But the fruit of the Spirit ¹²  is love, ¹³  joy, peace, patience, kindness, goodness, faithfulness, ¹⁴  5:23 gentleness, and ¹⁵  self-control. Against such things there is no law.

Ephesians 1:13-14

1:13 And when ¹⁶  you heard the word of truth (the gospel of your salvation) – when you believed in Christ ¹⁷  – you were marked with the seal ¹⁸  of the promised Holy Spirit, ¹⁹  1:14 who is the down payment ²⁰  of our inheritance, until the redemption of God’s own possession, ²¹  to the praise of his glory.

Ephesians 6:18-19

6:18 With every prayer and petition, pray ²²  at all times in the Spirit, and to this end ²³  be alert, with all perseverance and requests for all the saints. 6:19 Pray ²⁴  for me also, that I may be given the message when I begin to speak ²⁵  – that I may confidently make known ²⁶  the mystery of the gospel,

Philippians 2:1-2

Christian Unity and Christ’s Humility

2:1 Therefore, if there is any encouragement in Christ, any comfort provided by love, any fellowship in the Spirit, ²⁷  any affection or mercy, ²⁸  2:2 complete my joy and be of the same mind, ²⁹  by having the same love, being united in spirit, ³⁰  and having one purpose.

Philippians 2:16-17

2:16 by holding on to ³¹  the word of life so that on the day of Christ I will have a reason to boast that I did not run in vain nor labor in vain. 2:17 But even if I am being poured out like a drink offering on the sacrifice and service of your faith, I am glad and rejoice together with all of you.

[14:16]  ¹ tn Here καί (kai) has been translated as “Then” to reflect the implied sequence in the discourse.

[14:16]  ² tn Or “Helper” or “Counselor”; Grk “Paraclete,” from the Greek word παράκλητος (paraklhto"). Finding an appropriate English translation for παράκλητος is a very difficult task. No single English word has exactly the same range of meaning as the Greek word. “Comforter,” used by some of the older English versions, appears to be as old as Wycliffe. But today it suggests a quilt or a sympathetic mourner at a funeral. “Counselor” is adequate, but too broad, in contexts like “marriage counselor” or “camp counselor.” “Helper” or “Assistant” could also be used, but could suggest a subordinate rank. “Advocate,” the word chosen for this translation, has more forensic overtones than the Greek word does, although in John 16:5-11 a forensic context is certainly present. Because an “advocate” is someone who “advocates” or supports a position or viewpoint and since this is what the Paraclete will do for the preaching of the disciples, it was selected in spite of the drawbacks.

[14:17]  ³ tn Or “cannot receive.”

[14:17]  ⁴ tn Or “he remains.”

[14:17]  ⁵ tc Some early and important witnesses (Ì^66* B D* W 1 565 it) have ἐστιν (estin, “he is”) instead of ἔσται (estai, “he will be”) here, while other weighty witnesses ({Ì^66c,75vid א A D¹ L Θ Ψ Ë¹³ 33^vid Ï as well as several versions and fathers}), read the future tense. When one considers transcriptional evidence, ἐστιν is the more difficult reading and better explains the rise of the future tense reading, but it must be noted that both Ì⁶⁶ and D were corrected from the present tense to the future. If ἐστιν were the original reading, one would expect a few manuscripts to be corrected to read the present when they originally read the future, but that is not the case. When one considers what the author would have written, the future is on much stronger ground. The immediate context (both in 14:16 and in the chapter as a whole) points to the future, and the theology of the book regards the advent of the Spirit as a decidedly future event (see, e.g., 7:39 and 16:7). The present tense could have arisen from an error of sight on the part of some scribes or more likely from an error of thought as scribes reflected upon the present role of the Spirit. Although a decision is difficult, the future tense is most likely authentic. For further discussion on this textual problem, see James M. Hamilton, Jr., “He Is with You and He Will Be in You” (Ph.D. diss., The Southern Baptist Theological Seminary, 2003), 213-20.

[14:18]  ⁶ tn Or “leave.”

[14:18]  ⁷ tn The entire phrase “abandon you as orphans” could be understood as an idiom meaning, “leave you helpless.”

[14:18]  ⁸ sn I will come to you. Jesus had spoken in 14:3 of going away and coming again to his disciples. There the reference was both to the parousia (the second coming of Christ) and to the postresurrection appearances of Jesus to the disciples. Here the postresurrection appearances are primarily in view, since Jesus speaks of the disciples “seeing” him after the world can “see” him no longer in the following verse. But many commentators have taken v. 18 as a reference to the coming of the Spirit, since this has been the topic of the preceding verses. Still, vv. 19-20 appear to contain references to Jesus’ appearances to the disciples after his resurrection. It may well be that another Johannine double meaning is found here, so that Jesus ‘returns’ to his disciples in one sense in his appearances to them after his resurrection, but in another sense he ‘returns’ in the person of the Holy Spirit to indwell them.

[5:5]  ⁹ tn The phrase ἡ ἀγάπη τοῦ θεοῦ (Jh agaph tou qeou, “the love of God”) could be interpreted as either an objective genitive (“our love for God”), subjective genitive (“God’s love for us”), or both (M. Zerwick’s “general” genitive [Biblical Greek, §§36-39]; D. B. Wallace’s “plenary” genitive [ExSyn 119-21]). The immediate context, which discusses what God has done for believers, favors a subjective genitive, but the fact that this love is poured out within the hearts of believers implies that it may be the source for believers’ love for God; consequently an objective genitive cannot be ruled out. It is possible that both these ideas are meant in the text and that this is a plenary genitive: “The love that comes from God and that produces our love for God has been poured out within our hearts through the Holy Spirit who was given to us” (ExSyn 121).

[5:5]  ¹⁰ sn On the OT background of the Spirit being poured out, see Isa 32:15; Joel 2:28-29.

[15:13]  ¹¹ tn Grk “in the believing” or “as [you] believe,” with the object “him” supplied from the context. The referent could be God (15:13a) or Christ (15:12).

[5:22]  ¹² tn That is, the fruit the Spirit produces.

[5:22]  ¹³ sn Another way to punctuate this is “love” followed by a colon (love: joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control). It is thus possible to read the eight characteristics following “love” as defining love.

[5:22]  ¹⁴ tn Or “reliability”; see BDAG 818 s.v. πίστις 1.a.

[5:23]  ¹⁵ tn “And” is supplied here as a matter of English style, which normally inserts “and” between the last two elements of a list or series.

[1:13]  ¹⁶ tn Grk “in whom you also, when…” (continuing the sentence from v. 12).

[1:13]  ¹⁷ tn Grk “in whom also having believed.” The relative pronoun “whom” has been replaced in the translation with its antecedent (“Christ”) to improve the clarity.

[1:13]  ¹⁸ tn Or “you were sealed.”

[1:13]  ¹⁹ tn Grk “the Holy Spirit of promise.” Here ἐπαγγελίας (epangelias, “of promise”) has been translated as an attributive genitive.

[1:14]  ²⁰ tn Or “first installment,” “pledge,” “deposit.”

[1:14]  ²¹ tn Grk “the possession.”

[6:18]  ²² tn Both “pray” and “be alert” are participles in the Greek text (“praying…being alert”). Both are probably instrumental, loosely connected with all of the preceding instructions. As such, they are not additional commands to do but instead are the means through which the prior instructions are accomplished.

[6:18]  ²³ tn Grk “and toward it.”

[6:19]  ²⁴ tn To avoid a lengthy, convoluted sentence in English, the Greek sentence was broken up at this point and the verb “pray” was inserted in the English translation to pick up the participle προσευχόμενοι (proseuxomenoi, “praying”) in v. 18.

[6:19]  ²⁵ tn Grk “that a word may be given to me in the opening of my mouth.” Here “word” (λόγος, logo") is used in the sense of “message.”

[6:19]  ²⁶ tn The infinitive γνωρίσαι (gnwrisai, “to make known”) is functioning epexegetically to further explain what the author means by the preceding phrase “that I may be given the message when I begin to speak.”

[2:1]  ²⁷ tn Or “spiritual fellowship” if πνεύματος (pneumato") is an attributive genitive; or “fellowship brought about by the Spirit” if πνεύματος is a genitive of source or production.

[2:1]  ²⁸ tn Grk “and any affection and mercy.” The Greek idea, however, is best expressed by “or” in English.

[2:2]  ²⁹ tn Or “and feel the same way,” “and think the same thoughts.” The ἵνα (Jina) clause has been translated “and be of the same mind” to reflect its epexegetical force to the imperative “complete my joy.”

[2:2]  ³⁰ tn The Greek word here is σύμψυχοι (sumyucoi, literally “fellow souled”).

[2:16]  ³¹ tn Or “holding out, holding forth.”