Galatia 5:16

5:16 But I say, live ¹  by the Spirit and you will not carry out the desires of the flesh. ² 

Galatia 5:25

5:25 If we live by the Spirit, let us also behave in accordance with ³  the Spirit.

Galatia 4:6

4:6 And because you are sons, God sent the Spirit of his Son into our hearts, who calls ⁴  “Abba! ⁵  Father!”

Mazmur 25:4-5

25:4 Make me understand your ways, O Lord!

Teach me your paths! ⁶ 

25:5 Guide me into your truth ⁷  and teach me.

For you are the God who delivers me;

on you I rely all day long.

Mazmur 25:8-9

25:8 The Lord is both kind and fair; ⁸ 

that is why he teaches sinners the right way to live. ⁹ 

25:9 May he show ¹⁰  the humble what is right! ¹¹ 

May he teach ¹²  the humble his way!

Mazmur 143:8-10

143:8 May I hear about your loyal love in the morning, ¹³ 

for I trust in you.

Show me the way I should go, ¹⁴ 

because I long for you. ¹⁵ 

143:9 Rescue me from my enemies, O Lord!

I run to you for protection. ¹⁶ 

143:10 Teach me to do what pleases you, ¹⁷ 

for you are my God.

May your kind presence ¹⁸ 

lead me ¹⁹  into a level land. ²⁰ 

Amsal 8:20

8:20 I walk in the path of righteousness,

in the pathway of justice,

Yesaya 48:16-18

48:16 Approach me! Listen to this!

From the very first I have not spoken in secret;

when it happens, ²¹  I am there.”

So now, the sovereign Lord has sent me, accompanied by his spirit. ²² 

48:17 This is what the Lord, your protector, ²³  says,

the Holy One of Israel: ²⁴ 

“I am the Lord your God,

who teaches you how to succeed,

who leads you in the way you should go.

48:18 If only you had obeyed my ²⁵  commandments,

prosperity would have flowed to you like a river, ²⁶ 

deliverance would have come to you like the waves of the sea. ²⁷ 

Yehezkiel 36:27

36:27 I will put my Spirit within you; ²⁸  I will take the initiative and you will obey my statutes ²⁹  and carefully observe my regulations. ³⁰ 

Yohanes 16:13

16:13 But when he, ³¹  the Spirit of truth, comes, he will guide ³²  you into all truth. ³³  For he will not speak on his own authority, ³⁴  but will speak whatever he hears, and will tell you ³⁵  what is to come. ³⁶ 

Roma 8:12

8:12 So then, ³⁷  brothers and sisters, ³⁸  we are under obligation, not to the flesh, to live according to the flesh

Roma 8:14

8:14 For all who are led by the Spirit of God are ³⁹  the sons of God.

Roma 8:2

8:2 For the law of the life-giving Spirit ⁴⁰  in Christ Jesus has set you ⁴¹  free from the law of sin and death.

Titus 1:7

1:7 For the overseer ⁴²  must be blameless as one entrusted with God’s work, ⁴³  not arrogant, not prone to anger, not a drunkard, not violent, not greedy for gain.

Titus 1:1

Salutation

1:1 From Paul, ⁴⁴  a slave ⁴⁵  of God and apostle of Jesus Christ, to further the faith ⁴⁶  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

Yohanes 2:20

2:20 Then the Jewish leaders ⁴⁷  said to him, “This temple has been under construction ⁴⁸  for forty-six years, ⁴⁹  and are you going to raise it up in three days?”

[5:16]  ¹ tn Grk “walk” (a common NT idiom for how one conducts one’s life or how one behaves).

[5:16]  ² tn On the term “flesh” (once in this verse and twice in v. 17) see the note on the same word in Gal 5:13.

[5:25]  ³ tn Or “let us also follow,” “let us also walk by.”

[4:6]  ⁴ tn Grk “calling.” The participle is neuter indicating that the Spirit is the one who calls.

[4:6]  ⁵ tn The term “Abba” is the Greek transliteration of the Aramaic אַבָּא (’abba’), literally meaning “my father” but taken over simply as “father,” used in prayer and in the family circle, and later taken over by the early Greek-speaking Christians (BDAG 1 s.v. ἀββα).

[25:4]  ⁶ sn Teach me your paths. In this context the Lord’s “ways” and “paths” refer to the moral principles which the Lord prescribes for his followers. See vv. 8-10.

[25:5]  ⁷ sn The Lord’s commandments are referred to as truth here because they are a trustworthy and accurate expression of the divine will.

[25:8]  ⁸ tn Heb “good and just.”

[25:8]  ⁹ tn Heb “teaches sinners in the way.”

[25:9]  ¹⁰ tn The prefixed verbal form is jussive; the psalmist expresses his prayer.

[25:9]  ¹¹ 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]  ¹² tn The prefixed verbal form is interpreted as a jussive (it stands parallel to the jussive form, “may he guide”).

[143:8]  ¹³ tn Heb “cause me to hear in the morning your loyal love.” Here “loyal love” probably stands metonymically for an oracle of assurance promising God’s intervention as an expression of his loyal love.

[143:8]  sn The morning is sometimes viewed as the time of divine intervention (see Pss 30:5; 59:16; 90:14).

[143:8]  ¹⁴ sn The way probably refers here to God’s moral and ethical standards and requirements (see v. 10).

[143:8]  ¹⁵ tn Heb “for to you I lift up my life.” The Hebrew expression נָאָשׂ נֶפֶשׁ (na’as nefesh, “to lift up [one’s] life”) means “to desire; to long for” (see Deut 24:15; Prov 19:18; Jer 22:27; 44:14; Hos 4:8, as well as H. W. Wolff, Anthropology of the Old Testament, 16).

[143:9]  ¹⁶ tn Heb “to you I cover,” which makes no sense. The translation assumes an emendation to נַסְתִּי (nastiy, “I flee,” a Qal perfect, first singular form from נוּס, nos). Confusion of kaf (כ) and nun (נ) is attested elsewhere (see P. K. McCarter, Textual Criticism [GBS], 48). The collocation of נוּס (“flee”) with אֶל (’el, “to”) is well-attested.

[143:10]  ¹⁷ tn Or “your will.” See Ps 40:8.

[143:10]  ¹⁸ tn Heb “your good spirit.” God’s “spirit” may refer here to his presence (see the note on the word “presence” in Ps 139:7) or to his personal Spirit (see Ps 51:10).

[143:10]  ¹⁹ tn The prefixed verbal form is taken as a jussive. Taking the statement as a prayer fits well with the petitionary tone of vv. 7-10a.

[143:10]  ²⁰ sn A level land (where one can walk free of obstacles) here symbolizes divine blessing and protection. See Pss 26:12 and 27:11 for similar imagery.

[48:16]  ²¹ tn Heb “from the time of its occurring.”

[48:16]  ²² sn The speaker here is not identified specifically, but he is probably Cyrus, the Lord’s “ally” mentioned in vv. 14-15.

[48:17]  ²³ tn Heb “your redeemer.” See the note at 41:14.

[48:17]  ²⁴ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[48:18]  ²⁵ tn Heb “paid attention to” (so NASB, NIV, NRSV); TEV “had listened to.”

[48:18]  ²⁶ tn Heb “like a river your peace would have been.” שָׁלוֹם (shalom) probably refers here to the peace and prosperity which God promised in return for obedience to the covenant.

[48:18]  ²⁷ tn Heb “and your righteousness like the waves of the sea.” צְדָקָה (tsÿdaqah) probably refers here to divine deliverance from enemies. See v. 19.

[36:27]  ²⁸ tn Or “in the midst of you.” The word “you” is plural.

[36:27]  ²⁹ tn Heb “and I will do that which in my statutes you will walk.” The awkward syntax (verb “to do, act” + accusative sign + relative clause + prepositional phrase + second person verb) is unique, though Eccl 3:14 contains a similar construction. In the last line of that verse we read that “God acts so that (relative pronoun) they fear before him.” However, unlike Ezek 36:27, the statement has no accusative sign before the relative pronoun.

[36:27]  ³⁰ tn Heb “and my laws you will guard and you will do them.” Jer 31:31-34 is parallel to this passage.

[16:13]  ³¹ tn Grk “that one.”

[16:13]  ³² tn Or “will lead.”

[16:13]  ³³ 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]  ³⁴ tn Grk “speak from himself.”

[16:13]  ³⁵ tn Or will announce to you.”

[16:13]  ³⁶ tn Grk “will tell you the things to come.”

[8:12]  ³⁷ tn There is a double connective here that cannot be easily preserved in English: “consequently therefore,” emphasizing the conclusion of what he has been arguing.

[8:12]  ³⁸ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[8:14]  ³⁹ tn Grk “For as many as are being led by the Spirit of God, these are.”

[8:2]  ⁴⁰ tn Grk “for the law of the Spirit of life.”

[8:2]  ⁴¹ tc Most mss read the first person singular pronoun με (me) here (A D 1739^c 1881 Ï lat sa). The second person singular pronoun σε (se) is superior because of external support (א B {F which reads σαι} G 1506* 1739*) and internal support (it is the harder reading since ch. 7 was narrated in the first person). At the same time, it could have arisen via dittography from the final syllable of the verb preceding it (ἠλευθέρωσεν, hleuqerwsen; “has set free”). But for this to happen in such early and diverse witnesses is unlikely, especially as it depends on various scribes repeatedly overlooking either the nu or the nu-bar at the end of the verb.

[1:7]  ⁴² sn The overseer is another term for the same official position of leadership as the “elder.” This is seen in the interchange of the two terms in this passage and in Acts 20:17, 28, as well as in the parallels between these verses and 1 Tim 3:1-7.

[1:7]  ⁴³ tn Grk “as God’s steward.”

[1:1]  ⁴⁴ 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]  ⁴⁵ tn Traditionally, “servant” or “bondservant.” 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]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ⁴⁶ tn Grk “for the faith,” possibly, “in accordance with the faith.”

[2:20]  ⁴⁷ tn See the note on this phrase in v. 18.

[2:20]  ⁴⁸ tn A close parallel to the aorist οἰκοδομήθη (oikodomhqh) can be found in Ezra 5:16 (LXX), where it is clear from the following verb that the construction had not yet been completed. Thus the phrase has been translated “This temple has been under construction for forty-six years.” Some, however, see the term ναός (naos) here as referring only to the sanctuary and the aorist verb as consummative, so that the meaning would be “this temple was built forty-six years ago” (so ExSyn 560-61). Ultimately in context the logic of the authorities’ reply appears to fit more naturally if it compares length of time for original construction with length of time to reconstruct it.

[2:20]  ⁴⁹ sn According to Josephus (Ant. 15.11.1 [15.380]), work on this temple was begun in the 18th year of Herod the Great’s reign, which would have been ca. 19 b.c. (The reference in the Ant. is probably more accurate than the date given in J. W. 1.21.1 [1.401]). Forty-six years later would be around the Passover of a.d. 27/28.