1 Yohanes 2:20

2:20 Nevertheless you have an anointing from the Holy One, and you all know. ¹ 

1 Yohanes 2:27

2:27 Now as for you, the anointing ²  that you received from him ³  resides ⁴  in you, and you have no need for anyone to teach you. But as his ⁵  anointing teaches you about all things, it is true and is not a lie. Just as ⁶  it ⁷  has taught you, you reside ⁸  in him.

Yohanes 16:13-14

16:13 But when he, ⁹  the Spirit of truth, comes, he will guide ¹⁰  you into all truth. ¹¹  For he will not speak on his own authority, ¹²  but will speak whatever he hears, and will tell you ¹³  what is to come. ¹⁴  16:14 He ¹⁵  will glorify me, ¹⁶  because he will receive ¹⁷  from me what is mine ¹⁸  and will tell it to you. ¹⁹ 

1 Korintus 2:10-12

2:10 God has revealed these to us by the Spirit. For the Spirit searches all things, even the deep things of God. 2:11 For who among men knows the things of a man except the man’s spirit within him? So too, no one knows the things of God except the Spirit of God. 2:12 Now we have not received the spirit of the world, but the Spirit who is from God, so that we may know the things that are freely given to us by God.

Yesaya 59:21

59:21 “As for me, this is my promise to ²⁰  them,” says the Lord. “My spirit, who is upon you, and my words, which I have placed in your mouth, will not depart from your mouth or from the mouths of your children and descendants from this time forward,” ²¹  says the Lord.

[2:20]  ¹ tc πάντες (pantes, nominative plural in “you all know”) is read by א B P Ψ sa. A C 049 33 1739 Ï latt sy bo have the accusative πάντα (panta, “you know all things”). The evidence favors the nominative reading, but it is not overwhelming. At the same time, the internal evidence supports the nominative for a variety of reasons. A scribe would naturally tend to give the transitive verb a direct object, especially because of the parallel in the first half of the verse. And intrinsically, the argument seems to be in balance with v. 19: The “all” who have gone out and are not “in the know” with the “all” who have an anointing and know that they are true believers. Further, as R. E. Brown points out, “the fact of their knowledge (pantes), not the extent of its object (panta), seems best to fit the reassurance” (Epistles of John [AB], 349). Brown further points out the connection with the new covenant in Jer 31 with this section of 1 John, esp. Jer 31:34 – “they all [pantes] shall know me.” Since 1 John alludes to Jer 31, without directly quoting it, this is all the more reason to see the nominative as original: Allusions are often overlooked by scribes (transcriptional evidence), but support the intrinsic evidence. Thus, the evidence is solidly (though not overwhelmingly) behind the nominative reading.

[2:20]  sn The statement you all know probably constitutes an indirect allusion to the provisions of the new covenant mentioned in Jer 31 (see especially Jer 31:34). See also R. E. Brown, The Epistles of John [AB], 349.

[2:27]  ² sn The anointing. The “anointing” (χρῖσμα, crisma) which believers have received refers to the indwelling Holy Spirit which has been given to them at their conversion.

[2:27]  ³ sn The pronoun could refer to God or Jesus Christ, but a reference to Jesus Christ is more likely here.

[2:27]  ⁴ tn This use of μένω (menw) has been translated “reside” both times in 2:27 because it refers to the current status of believers.

[2:27]  ⁵ sn The pronoun could refer (1) to God or (2) to Jesus Christ, but a reference to Jesus Christ is more likely here.

[2:27]  ⁶ tn Grk “and is not a lie, and just as.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[2:27]  ⁷ tn Or “he.”

[2:27]  ⁸ tn The verb may be read as either (1) indicative or (2) imperative mood. The same verb is found in the following verse, 2:28, but the address to the readers there seems clearly to indicate an imperative. On analogy some have called for an imperative here, but others have seen this as suggesting an indicative here, so that the author is not repeating himself. An indicative is slightly more likely here. Up to this point the thrust of the author has been reassurance rather than exhortation, and an indicative here (“…you reside in him”) balances the indicative in the first part of 2:27 (“the anointing which you received from him resides in you…”). With the following verse the author switches from reassurance (the readers at the time he is writing still ‘remain’; they have not yet adopted the teaching of the opponents) to exhortation (he is writing so that they will ‘remain’ and not succumb to the deception of the opponents).

[16:13]  ⁹ tn Grk “that one.”

[16:13]  ¹⁰ tn Or “will lead.”

[16:13]  ¹¹ 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]  ¹² tn Grk “speak from himself.”

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

[16:13]  ¹⁴ tn Grk “will tell you the things to come.”

[16:14]  ¹⁵ tn Grk “That one.”

[16:14]  ¹⁶ tn Or “will honor me.”

[16:14]  ¹⁷ tn Or “he will take.”

[16:14]  ¹⁸ 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.

[16:14]  ¹⁹ tn Or “will announce it to you.”

[59:21]  ²⁰ tn Or “my covenant with” (so many English versions); NCV “my agreement with.”

[59:21]  sn The Lord promises the repentant (note “to them”) that they and their offspring will possess his spirit and function as his spokesmen. In this regard they follow in the footsteps of the Lord’s special servant. See 42:1; 49:2; 51:16.

[59:21]  ²¹ tn Heb “from now and on into the future.”