John 17:7

17:7 Now they understand ¹  that everything ²  you have given me comes from you,

John 11:22

11:22 But even now I know that whatever you ask from God, God will grant ³  you.” ⁴ 

John 10:41

10:41 Many ⁵  came to him and began to say, “John ⁶  performed ⁷  no miraculous sign, but everything John said about this man ⁸  was true!”

John 16:15

16:15 Everything that the Father has is mine; that is why I said the Spirit ⁹  will receive from me what is mine ¹⁰  and will tell it to you. ¹¹ 

John 4:45

4:45 So when he came to Galilee, the Galileans welcomed him because they had seen all the things he had done in Jerusalem ¹²  at the feast ¹³  (for they themselves had gone to the feast). ¹⁴ 

John 16:13

16:13 But when he, ¹⁵  the Spirit of truth, comes, he will guide ¹⁶  you into all truth. ¹⁷  For he will not speak on his own authority, ¹⁸  but will speak whatever he hears, and will tell you ¹⁹  what is to come. ²⁰ 

[17:7]  ¹ tn Or “they have come to know,” or “they have learned.”

[17:7]  ² tn Grk “all things.”

[11:22]  ³ tn Or “give.”

[11:22]  ⁴ sn The statement “whatever you ask from God, God will grant you” by Martha presents something of a dilemma, because she seems to be suggesting here (implicitly at least) the possibility of a resurrection for her brother. However, Martha’s statement in 11:39 makes it clear that she had no idea that a resurrection was still possible. How then are her words in 11:22 to be understood? It seems best to take them as a confession of Martha’s continuing faith in Jesus even though he was not there in time to help her brother. She means, in effect, “Even though you weren’t here in time to help, I still believe that God grants your requests.”

[10:41]  ⁵ tn Grk “And many.” 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.

[10:41]  ⁶ sn John refers to John the Baptist.

[10:41]  ⁷ tn Grk “did.”

[10:41]  ⁸ tn Grk “this one.”

[16:15]  ⁷ tn Grk “I said he”; the referent (the Spirit) has been specified in the translation for clarity.

[16:15]  ⁸ tn The words “what is mine” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context.

[16:15]  ⁹ tn Or “will announce it to you.”

[4:45]  ⁹ sn All the things he had done in Jerusalem probably refers to the signs mentioned in John 2:23.

[4:45]  ¹⁰ sn See John 2:23-25.

[4:45]  ¹¹ sn John 4:44-45. The last part of v. 45 is a parenthetical note by the author. The major problem in these verses concerns the contradiction between the proverb stated by Jesus in v. 44 and the reception of the Galileans in v. 45. Origen solved the problem by referring his own country to Judea (which Jesus had just left) and not Galilee. But this runs counter to the thrust of John’s Gospel, which takes pains to identify Jesus with Galilee (cf. 1:46) and does not even mention his Judean birth. R. E. Brown typifies the contemporary approach: He regards v. 44 as an addition by a later redactor who wanted to emphasize Jesus’ unsatisfactory reception in Galilee. Neither expedient is necessary, though, if honor is understood in its sense of attributing true worth to someone. The Galileans did welcome him, but their welcome was to prove a superficial response based on what they had seen him do at the feast. There is no indication that the signs they saw brought them to place their faith in Jesus any more than Nicodemus did on the basis of the signs. But a superficial welcome based on enthusiasm for miracles is no real honor at all.

[16:13]  ¹¹ tn Grk “that one.”

[16:13]  ¹² tn Or “will lead.”

[16:13]  ¹³ 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]  ¹⁴ tn Grk “speak from himself.”

[16:13]  ¹⁵ tn Or will announce to you.”

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