Yohanes 16:13

16:13 But when he, ¹  the Spirit of truth, comes, he will guide ²  you into all truth. ³  For he will not speak on his own authority, ⁴  but will speak whatever he hears, and will tell you ⁵  what is to come. ⁶ 

Yohanes 19:31

19:31 Then, because it was the day of preparation, so that the bodies should not stay on the crosses on the Sabbath ⁷  (for that Sabbath was an especially important one), ⁸  the Jewish leaders ⁹  asked Pilate to have the victims’ legs ¹⁰  broken ¹¹  and the bodies taken down. ¹² 

Yohanes 21:17

21:17 Jesus ¹³  said ¹⁴  a third time, “Simon, son of John, do you love me?” Peter was distressed ¹⁵  that Jesus ¹⁶  asked ¹⁷  him a third time, “Do you love me?” and said, ¹⁸  “Lord, you know everything. You know that I love you.” Jesus ¹⁹  replied, ²⁰  “Feed my sheep.

[16:13]  ¹ tn Grk “that one.”

[16:13]  ² tn Or “will lead.”

[16:13]  ³ 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]  ⁴ tn Grk “speak from himself.”

[16:13]  ⁵ tn Or will announce to you.”

[16:13]  ⁶ tn Grk “will tell you the things to come.”

[19:31]  ⁷ sn The Jewish authorities, because this was the day of preparation for the Sabbath and the Passover (cf. 19:14), requested Pilate to order the legs of the three who had been crucified to be broken. This would hasten their deaths, so that the bodies could be removed before the beginning of the Sabbath at 6 p.m. This was based on the law of Deut 21:22-23 and Josh 8:29 that specified the bodies of executed criminals who had been hanged on a tree should not remain there overnight. According to Josephus this law was interpreted in the 1st century to cover the bodies of those who had been crucified (J. W. 4.5.2 [4.317]). Philo of Alexandria also mentions that on occasion, especially at festivals, the bodies were taken down and given to relatives to bury (Flaccus 10 [83]). The normal Roman practice would have been to leave the bodies on the crosses, to serve as a warning to other would-be offenders.

[19:31]  ⁸ sn This is a parenthetical note by the author.

[19:31]  ⁹ tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders. See also the note on the phrase “Jewish leaders” in v. 7.

[19:31]  ¹⁰ tn Grk “asked Pilate that the legs of them might be broken.” The referent of “them” (the three individuals who were crucified, collectively referred to as “the victims”) has been supplied in the translation for clarity.

[19:31]  ¹¹ sn To have the legs…broken. Breaking the legs of a crucified person was a way of speeding up his death, since the victim could no longer use his legs to push upward in order to be able to draw a breath. This breaking of the legs was called in Latin crurifragium, and was done with a heavy mallet.

[19:31]  ¹² tn Grk “asked Pilate that their legs might be broken and they might be taken down.” Here because of the numerous ambiguous third person references it is necessary to clarify that it was the crucified men whose legs were to be broken and whose corpses were to be removed from the crosses.

[21:17]  ¹³ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[21:17]  ¹⁴ tn Grk “said to him.” The words “to him” are clear from the context and slightly redundant in English.

[21:17]  ¹⁵ tn Or “was sad.”

[21:17]  ¹⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[21:17]  ¹⁷ tn Grk “said to.”

[21:17]  ¹⁸ tn Grk “and said to him.” The words “to him” are clear from the context and slightly redundant in English.

[21:17]  ¹⁹ tc ‡ Most witnesses, especially later ones (A Θ Ψ Ë¹³ Ï), read ὁ ᾿Ιησοῦς (Jo Ihsou", “Jesus”) here, while B C have ᾿Ιησοῦς without the article and א D W ˹ 33 565 al lat lack both. Because of the rapid verbal exchange in this pericope, “Jesus” is virtually required for clarity, providing a temptation to scribes to add the name. Further, the name normally occurs with the article. Although it is possible that B C accidentally omitted the article with the name, it is just as likely that they added the simple name to the text for clarity’s sake, while other witnesses added the article as well. The omission of ὁ ᾿Ιησοῦς thus seems most likely to be authentic. NA²⁷ includes the words in brackets, indicating some doubts as to their authenticity.

[21:17]  tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[21:17]  ²⁰ tn Grk “Jesus said to him.”