John 3:34

3:34 For the one whom God has sent ¹  speaks the words of God, for he does not give the Spirit sparingly. ² 

John 15:26

15:26 When the Advocate ³  comes, whom I will send you from the Father – the Spirit of truth who goes out from the Father – he ⁴  will testify about me,

John 16:7

16:7 But I tell you the truth, it is to your advantage that I am going away. For if I do not go away, the Advocate ⁵  will not come to you, but if I go, I will send him to you.

Romans 5:5

5:5 And hope does not disappoint, because the love of God ⁶  has been poured out ⁷  in our hearts through the Holy Spirit who was given to us.

Romans 8:9

8:9 You, however, are not in ⁸  the flesh but in the Spirit, if indeed the Spirit of God lives in you. Now if anyone does not have the Spirit of Christ, this person does not belong to him.

Romans 8:15

8:15 For you did not receive the spirit of slavery leading again to fear, ⁹  but you received the Spirit of adoption, ¹⁰  by whom ¹¹  we cry, “Abba, Father.”

Romans 8:1

The Believer’s Relationship to the Holy Spirit

8:1 There is therefore now no condemnation for those who are in Christ Jesus. ¹² 

Colossians 1:1

Salutation

1:1 From Paul, ¹³  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Philippians 1:19

1:19 for I know that this will turn out for my deliverance ¹⁴  through your prayers and the help of the Spirit of Jesus Christ.

Philippians 1:1

Salutation

1:1 From Paul ¹⁵  and Timothy, slaves ¹⁶  of Christ Jesus, to all the saints in Christ Jesus who are in Philippi, ¹⁷  with the overseers ¹⁸  and deacons.

Philippians 1:11

1:11 filled with the fruit of righteousness that comes through Jesus Christ to the glory and praise of God.

Revelation 19:10

19:10 So ¹⁹  I threw myself down ²⁰  at his feet to worship him, but ²¹  he said, “Do not do this! ²²  I am only ²³  a fellow servant ²⁴  with you and your brothers ²⁵  who hold to the testimony about ²⁶  Jesus. Worship God, for the testimony about Jesus is the spirit of prophecy.”

[3:34]  ¹ tn That is, Christ.

[3:34]  ² tn Grk “for not by measure does he give the Spirit” (an idiom). Leviticus Rabbah 15:2 states: “The Holy Spirit rested on the prophets by measure.” Jesus is contrasted to this. The Spirit rests upon him without measure.

[15:26]  ³ tn Or “Helper” or “Counselor”; Grk “Paraclete,” from the Greek word παράκλητος (paraklhto"). See the note on the word “Advocate” in John 14:16 for discussion of how this word is translated.

[15:26]  ⁴ tn Grk “that one.”

[16:7]  ⁵ tn Or “Helper” or “Counselor”; Grk “Paraclete,” from the Greek word παράκλητος (paraklhto"). See the note on the word “Advocate” in John 14:16 for a discussion of how this word is translated.

[5:5]  ⁶ 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]  ⁷ sn On the OT background of the Spirit being poured out, see Isa 32:15; Joel 2:28-29.

[8:9]  ⁸ tn Or “are not controlled by the flesh but by the Spirit.”

[8:15]  ⁹ tn Grk “slavery again to fear.”

[8:15]  ¹⁰ tn The Greek term υἱοθεσία (Juioqesia) was originally a legal technical term for adoption as a son with full rights of inheritance. BDAG 1024 s.v. notes, “a legal t.t. of ‘adoption’ of children, in our lit., i.e. in Paul, only in a transferred sense of a transcendent filial relationship between God and humans (with the legal aspect, not gender specificity, as major semantic component).”

[8:15]  ¹¹ tn Or “in that.”

[8:1]  ¹² tc The earliest and best witnesses of the Alexandrian and Western texts, as well as a few others (א* B D* F G 6 1506 1739 1881 pc co), have no additional words for v. 1. Later scribes (A D¹ Ψ 81 365 629 pc vg) added the words μὴ κατὰ σάρκα περιπατοῦσιν (mh kata sarka peripatousin, “who do not walk according to the flesh”), while even later ones (א² D² 33^vid Ï) added ἀλλὰ κατὰ πνεῦμα (alla kata pneuma, “but [who do walk] according to the Spirit”). Both the external evidence and the internal evidence are compelling for the shortest reading. The scribes were evidently motivated to add such qualifications (interpolated from v. 4) to insulate Paul’s gospel from charges that it was characterized too much by grace. The KJV follows the longest reading found in Ï.

[1:1]  ¹³ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:19]  ¹⁴ tn Or “salvation.” Deliverance from prison (i.e., release) is probably what Paul has in view here, although some take this as a reference to his ultimate release from the body, i.e., dying and being with Christ (v. 23).

[1:1]  ¹⁵ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ¹⁶ tn Traditionally, “servants” or “bondservants.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  ¹⁷ map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[1:1]  ¹⁸ sn The overseers (or “church leaders,” L&N 53.71) is another term for the same official position of leadership as the “elder.” This is seen in the interchange of the two terms in Titus 1:6-7 and in Acts 20:17, 28, as well as in the parallels between Titus 1:6-7 and 1 Tim 3:1-7.

[19:10]  ¹⁹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s announcement.

[19:10]  ²⁰ tn Grk “I fell down at his feet.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”

[19:10]  ²¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[19:10]  ²² tn On the elliptical expression ὅρα μή (Jora mh) BDAG 720 s.v. ὁράω B.2 states: “Elliptically…ὅρα μή (sc. ποιήσῃς) watch out! don’t do that! Rv 19:10; 22:9.”

[19:10]  ²³ tn The lowliness of a slave is emphasized in the Greek text with the emphatic position of σύνδουλος (sundoulo"). The use of “only” helps to bring this nuance out in English.

[19:10]  ²⁴ tn Grk “fellow slave.” See the note on the word “servants” in v. 2.

[19:10]  ²⁵ tn The Greek term “brother” literally refers to family relationships, but here it is used in a broader sense to connote familial relationships within the family of God (cf. BDAG 18 s.v. ἀδελφός 2.a).

[19:10]  ²⁶ tn The genitive ᾿Ιησοῦ (Ihsou) has been translated as an objective genitive here. A subjective genitive, also possible, would produce the meaning “who hold to what Jesus testifies.”