Discovery BoxJohn 3:8 
Context3:8 The wind 1 blows wherever it will, and you hear the sound it makes, but do not know where it comes from and where it is going. So it is with everyone who is born of the Spirit.” 2
John 4:23
Context4:23 But a time 3 is coming – and now is here 4 – when the true worshipers will worship the Father in spirit and truth, for the Father seeks 5 such people to be 6 his worshipers. 7
John 14:17
Context14:17 the Spirit of truth, whom the world cannot accept, 8 because it does not see him or know him. But you know him, because he resides 9 with you and will be 10 in you.
John 14:26
Context14:26 But the Advocate, 11 the Holy Spirit, whom the Father will send in my name, will teach you 12 everything, 13 and will cause you to remember everything 14 I said to you.
John 16:13
Context16:13 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
1 tn The same Greek word, πνεύματος (pneumatos), may be translated “wind” or “spirit.”
2 sn Again, the physical illustrates the spiritual, although the force is heightened by the word-play here on wind-spirit (see the note on wind at the beginning of this verse). By the end of the verse, however, the final usage of πνεύματος (pneumatos) refers to the Holy Spirit.
3 tn Grk “an hour.”
4 tn “Here” is not in the Greek text but is supplied to conform to contemporary English idiom.
6 tn Or “as.” The object-complement construction implies either “as” or “to be.”
7 tn This is a double accusative construction of object and complement with τοιούτους (toioutous) as the object and the participle προσκυνοῦντας (proskunounta") as the complement.
sn The Father wants such people as his worshipers. Note how the woman has been concerned about where people ought to worship, while Jesus is concerned about who people ought to worship.
8 tn Or “cannot receive.”
9 tn Or “he remains.”
10 tc Some early and important witnesses (Ì66* B D* W 1 565 it) have ἐστιν (estin, “he is”) instead of ἔσται (estai, “he will be”) here, while other weighty witnesses ({Ì66c,75vid א A D1 L Θ Ψ Ë13 33vid Ï as well as several versions and fathers}), read the future tense. When one considers transcriptional evidence, ἐστιν is the more difficult reading and better explains the rise of the future tense reading, but it must be noted that both Ì66 and D were corrected from the present tense to the future. If ἐστιν were the original reading, one would expect a few manuscripts to be corrected to read the present when they originally read the future, but that is not the case. When one considers what the author would have written, the future is on much stronger ground. The immediate context (both in 14:16 and in the chapter as a whole) points to the future, and the theology of the book regards the advent of the Spirit as a decidedly future event (see, e.g., 7:39 and 16:7). The present tense could have arisen from an error of sight on the part of some scribes or more likely from an error of thought as scribes reflected upon the present role of the Spirit. Although a decision is difficult, the future tense is most likely authentic. For further discussion on this textual problem, see James M. Hamilton, Jr., “He Is with You and He Will Be in You” (Ph.D. diss., The Southern Baptist Theological Seminary, 2003), 213-20.
11 tn Or “Helper” or “Counselor”; Grk “Paraclete,” from the Greek word παράκλητος (paraklhto"). See the note on the word “Advocate” in v. 16 for a discussion of how this word is translated.
12 tn Grk “that one will teach you.” The words “that one” have been omitted from the translation since they are redundant in English.
13 tn Grk “all things.”
14 tn Grk “all things.”
15 tn Grk “that one.”
16 tn Or “will lead.”
17 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.
18 tn Grk “speak from himself.”
19 tn Or will announce to you.”
20 tn Grk “will tell you the things to come.”
