◀ All Reading Plans / Revised Common Lectionary (Semicontinuous) / Acts 2:1-21 (Filled with the Spirit); or Ezekiel 37:1-14 (Life to dry bones); Psalm 104:24-34 35b (Renewing the face of the earth); Romans 8:22-27 (Praying with the Spirit); or Acts 2:1-21 (Filled with the Spirit); John 15:26-27; 16:4b-15 (Christ sends the Spirit of truth) (New English Translation)

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Revised Common Lectionary (Semicontinuous)

Daily Bible readings that follow the church liturgical year, with sequential stories told across multiple weeks.

Duration: 1245 days

Acts 2:1-21

The Holy Spirit and the Day of Pentecost

2 Now^[a] when the day of Pentecost had come, they were all together in one place. ²Suddenly^[b] a sound^[c] like a violent wind blowing^[d] came from heaven^[e] and filled the entire house where they were sitting. ³And tongues spreading out like a fire^[f] appeared to them and came to rest on each one of them. ⁴All^[g] of them were filled with the Holy Spirit, and they began to speak in other languages^[h] as the Spirit enabled them.^[i]

⁵Now there were devout Jews^[j] from every nation under heaven residing in Jerusalem.^[k] ⁶When this sound^[l] occurred, a crowd gathered and was in confusion,^[m] because each one heard them speaking in his own language. ⁷Completely baffled, they said,^[n] “Aren’t^[o] all these who are speaking Galileans? ⁸And how is it that each one of us hears them^[p] in our own native language?^[q] ⁹Parthians, Medes, Elamites, and residents of Mesopotamia, Judea and Cappadocia, Pontus and the province of Asia,^[r] ¹⁰Phrygia and Pamphylia, Egypt and the parts of Libya near Cyrene,^[s] and visitors from Rome, ¹¹both Jews and proselytes,^[t] Cretans and Arabs—we hear them speaking in our own languages about the great deeds God has done!”^[u] ¹²All were astounded and greatly confused, saying to one another, “What does this mean?” ¹³But others jeered at the speakers,^[v] saying, “They are drunk on new wine!”^[w]

Peter’s Address on the Day of Pentecost

¹⁴But Peter stood up^[x] with the eleven, raised his voice, and addressed them: “You men of Judea^[y] and all you who live in Jerusalem, know this^[z] and listen carefully to what I say. ¹⁵In spite of what you think, these men are not drunk,^[aa] for it is only nine o’clock in the morning.^[ab] ¹⁶But this is what was spoken about through the prophet Joel:^[ac]

¹⁷‘And in the last days^[ad] it will be,’ God says,
‘that I will pour out my Spirit on all people,^[ae]
and your sons and your daughters will prophesy,
and your young men will see visions,
and your old men will dream dreams.
¹⁸Even on my servants,^[af] both men and women,
I will pour out my Spirit in those days, and they will prophesy.^[ag]
¹⁹And I will perform wonders in the sky^[ah] above
and miraculous signs^[ai] on the earth below,
blood and fire and clouds of smoke.
²⁰The sun will be changed to darkness
and the moon to blood
before the great and glorious^[aj] day of the Lord comes.
²¹And then^[ak] everyone who calls on the name of the Lord will be saved.’^[al]

Footnotes

Acts 2:1 tn Grk “And” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. Greek style often begins sentences or clauses with “and,” but English style does not.
Acts 2:2 tn Here καί (kai) has not been translated for stylistic reasons. It occurs as part of the formula καὶ ἐγένετο (kai egeneto) which is often left untranslated in Luke-Acts because it is redundant in contemporary English. Here it is possible (and indeed necessary) to translate ἐγένετο as “came” so that the initial clause of the English translation contains a verb; nevertheless the translation of the conjunction καί is not necessary.
Acts 2:2 tn Or “a noise.”
Acts 2:2 tn While φέρω (pherō) generally refers to movement from one place to another with the possible implication of causing the movement of other objects, in Acts 2:2 φέρομαι (pheromai) should probably be understood in a more idiomatic sense of “blowing” since it is combined with the noun for wind (πνοή, pnoē).
Acts 2:2 tn Or “from the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context.
Acts 2:3 tn Or “And divided tongues as of fire.” The precise meaning of διαμερίζομαι (diamerizomai) in Acts 2:3 is difficult to determine. The meaning could be “tongues as of fire dividing up one to each person,” but it is also possible that the individual tongues of fire were divided (“And divided tongues as of fire appeared”). The translation adopted in the text (“tongues spreading out like a fire”) attempts to be somewhat ambiguous.
Acts 2:4 tn Grk “And all.” 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.
Acts 2:4 tn The Greek term is γλώσσαις (glōssais), the same word used for the tongues of fire.sn Other languages. Acts 2:6-7 indicates that these were languages understandable to the hearers, a diverse group from “every nation under heaven.”
Acts 2:4 tn Grk “just as the spirit gave them to utter.” The verb ἀποφθέγγομαι (apophthengomai) was used of special utterances in Classical Greek (BDAG 125 s.v.).
Acts 2:5 tn Grk “Jews, devout men.” It is possible that only men are in view here in light of OT commands for Jewish men to make a pilgrimage to Jerusalem at various times during the year (cf. Exod 23:17; 34:23; Deut 16:16). However, other evidence seems to indicate that both men and women might be in view. Luke 2:41-52 shows that whole families would make the temporary trip to Jerusalem. In addition, it is probable that the audience consisted of families who had taken up permanent residence in Jerusalem. The verb κατοικέω (katoikeō) normally means “reside” or “dwell,” and archaeological evidence from tombs in Jerusalem does indicate that many families immigrated to Jerusalem permanently (see B. Witherington, Acts, 135); this would naturally include women. Also, the word ἀνήρ (anēr), which usually does mean “male” or “man” (as opposed to woman), sometimes is used generically to mean “a person” (BDAG 79 s.v. 2; cf. Matt 12:41). Given this evidence, then, it is conceivable that the audience in view here is not individual male pilgrims but a mixed group of men and women.
Acts 2:5 tn Grk “Now there were residing in Jerusalem Jews, devout men from every nation under heaven.”
Acts 2:6 tn Or “this noise.”
Acts 2:6 tn Or “was bewildered.”
Acts 2:7 tn Grk “They were astounded and amazed, saying.” The two imperfect verbs, ἐξίσταντο (existanto) and ἐθαύμαζον (ethaumazon), show both the surprise and the confusion on the part of the hearers. The verb ἐξίσταντο (from ἐξίστημι, existēmi) often implies an illogical perception or response (BDAG 350 s.v. ἐξίστημι): “to be so astonished as to almost fail to comprehend what one has experienced” (L&N 25.218).
Acts 2:7 tn Grk “Behold, aren’t all these.” The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
Acts 2:8 tn Grk “we hear them, each one of us.”
Acts 2:8 tn Grk “in our own language in which we were born.”
Acts 2:9 tn Grk “Asia”; in the NT this always refers to the Roman province of Asia. The Roman province of Asia made up about one-third of modern Asia Minor and was on the western side of it. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.
Acts 2:10 tn According to BDAG 595 s.v. Λιβύη, the western part of Libya, Libya Cyrenaica, is referred to here (see also Josephus, Ant. 16.6.1 [16.160] for a similar phrase).
Acts 2:11 sn Proselytes refers to Gentile (i.e., non-Jewish) converts to Judaism.
Acts 2:11 tn Or “God’s mighty works.” Here the genitive τοῦ θεοῦ (tou theou) has been translated as a subjective genitive.
Acts 2:13 tn The words “the speakers” are not in the Greek text, but have been supplied for clarity. Direct objects were frequently omitted in Greek when clear from the context.
Acts 2:13 tn Grk “They are full of new wine!” sn New wine refers to a new, sweet wine in the process of fermentation.
Acts 2:14 tn Grk “standing up.” The participle σταθείς (statheis) has been translated as a finite verb due to requirements of contemporary English style.
Acts 2:14 tn Or “You Jewish men.” “Judea” is preferred here because it is paired with “Jerusalem,” a location. This suggests locality rather than ethnic background is the primary emphasis in the context. As for “men,” the Greek term here is ἀνήρ (anēr), which only exceptionally is used in a generic sense of both males and females. In this context, where “all” who live in Jerusalem are addressed, it is conceivable that this is a generic usage, although it can also be argued that Peter’s remarks were addressed primarily to the men present, even if women were there.
Acts 2:14 tn Grk “let this be known to you.”
Acts 2:15 tn Grk “These men are not drunk, as you suppose.”
Acts 2:15 tn Grk “only the third hour.”
Acts 2:16 sn Note how in the quotation that follows all genders, ages, and classes are included. The event is like a hope Moses expressed in Num 11:29.
Acts 2:17 sn The phrase in the last days is not quoted from Joel, but represents Peter’s interpretive explanation of the current events as falling “in the last days.”
Acts 2:17 tn Grk “on all flesh.”
Acts 2:18 tn Grk “slaves.” Although this translation frequently renders δοῦλος (doulos) as “slave,” the connotation is often of one who has sold himself into slavery; in a spiritual sense, the idea is that of becoming a slave of God or of Jesus Christ voluntarily. The voluntary notion is conspicuous here; hence the translation “servants.” In any case, 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.). One good 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.
Acts 2:18 sn The words and they will prophesy in Acts 2:18 are not quoted from Joel 2:29 at this point but are repeated from earlier in the quotation (Acts 2:17) for emphasis. Tongues speaking is described as prophecy, just like intelligible tongues are described in 1 Cor 14:26-33.
Acts 2:19 tn Or “in the heaven.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context. Here, in contrast to “the earth below,” a reference to the sky is more likely.
Acts 2:19 tn Here the context indicates the miraculous nature of the signs mentioned; this is made explicit in the translation.
Acts 2:20 tn Or “and wonderful.”
Acts 2:21 tn Grk “And it will be that.”
Acts 2:21 sn A quotation from Joel 2:28-32.

Ezekiel 37:1-14

The Valley of Dry Bones

37 The hand^[a] of the Lord was on me, and he brought me out by the Spirit of the Lord and placed^[b] me in the midst of the valley, and it was full of bones. ²He made me walk all around among them.^[c] I realized^[d] there were a great many bones in the valley, and they were very dry. ³He said to me, “Son of man, can these bones live?” I said to him, “Sovereign Lord, you know.” ⁴Then he said to me, “Prophesy over these bones, and tell them: ‘Dry bones, listen to the Lord’s message. ⁵This is what the Sovereign Lord says to these bones: Look, I am about to infuse breath^[e] into you and you will live. ⁶I will put tendons^[f] on you and muscles over you and will cover you with skin; I will put breath^[g] in you, and you will live. Then you will know that I am the Lord.’”

⁷So I prophesied as I was commanded. There was a sound when I prophesied— I heard^[h] a rattling, and the bones came together, bone to bone. ⁸As I watched, I saw^[i] tendons on them, then muscles appeared,^[j] and skin covered over them from above, but there was no breath^[k] in them.

⁹He said to me, “Prophesy to the breath,^[l]—prophesy, son of man—and say to the breath: ‘This is what the Sovereign Lord says: Come from the four winds, O breath, and breathe on these corpses so that they may live.’” ¹⁰So I prophesied as I was commanded, and the breath came into them; they lived and stood on their feet, an extremely great army.

¹¹Then he said to me, “Son of man, these bones are all the house of Israel. Look, they are saying, ‘Our bones are dry, our hope has perished; we are cut off.’ ¹²Therefore prophesy, and tell them, ‘This is what the Sovereign Lord says: Look, I am about to open your graves and will raise you from your graves, my people. I will bring you to the land of Israel. ¹³Then you will know that I am the Lord, when I open your graves and raise you from your graves, my people. ¹⁴I will place my breath^[m] in you and you will live; I will give you rest in your own land. Then you will know that I am the Lord—I have spoken and I will act, declares the Lord.’”

Psalm 104:24-34

²⁴How many living things you have made, O Lord!^[a]
You have exhibited great skill in making all of them;^[b]
the earth is full of the living things you have made.
²⁵Over here is the deep, wide sea,^[c]
which teems with innumerable swimming creatures,^[d]
living things both small and large.
²⁶The ships travel there,
and over here swims the whale^[e] you made to play in it.
²⁷All your creatures^[f] wait for you
to provide them with food on a regular basis.^[g]
²⁸You give food to them and they receive it;
you open your hand and they are filled with food.^[h]
²⁹When you ignore them, they panic.^[i]
When you take away their life’s breath,
they die and return to dust.
³⁰When you send your life-giving breath, they are created,
and you replenish the surface of the ground.
³¹May the splendor of the Lord endure.^[j]
May the Lord find pleasure in the living things he has made.^[k]
³²He looks down on the earth and it shakes;
he touches the mountains and they start to smolder.
³³I will sing to the Lord as long as I live;
I will sing praise to my God as long as I exist.^[l]
³⁴May my thoughts^[m] be pleasing to him.
I will rejoice in the Lord.

Psalm 104:35

³⁵May sinners disappear^[a] from the earth,
and the wicked vanish.
Praise the Lord, O my soul.
Praise the Lord.

Romans 8:22-27

²²For we know that the whole creation groans and suffers together until now. ²³Not only this, but we ourselves also, who have the firstfruits of the Spirit,^[a] groan inwardly as we eagerly await our adoption,^[b] the redemption of our bodies.^[c] ²⁴For in hope we were saved. Now hope that is seen is not hope, because who hopes for what he sees? ²⁵But if we hope for what we do not see, we eagerly wait for it with endurance.^[d]

²⁶In the same way, the Spirit helps us in our weakness, for we do not know how we should pray,^[e] but the Spirit himself intercedes for us with inexpressible groanings. ²⁷And he^[f] who searches our hearts knows the mind of the Spirit, because the Spirit^[g] intercedes on behalf of the saints according to God’s will.

Acts 2:1-21

The Holy Spirit and the Day of Pentecost

Peter’s Address on the Day of Pentecost

Footnotes

Acts 2:1 tn Grk “And” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. Greek style often begins sentences or clauses with “and,” but English style does not.
Acts 2:2 tn Here καί (kai) has not been translated for stylistic reasons. It occurs as part of the formula καὶ ἐγένετο (kai egeneto) which is often left untranslated in Luke-Acts because it is redundant in contemporary English. Here it is possible (and indeed necessary) to translate ἐγένετο as “came” so that the initial clause of the English translation contains a verb; nevertheless the translation of the conjunction καί is not necessary.
Acts 2:2 tn Or “a noise.”
Acts 2:2 tn While φέρω (pherō) generally refers to movement from one place to another with the possible implication of causing the movement of other objects, in Acts 2:2 φέρομαι (pheromai) should probably be understood in a more idiomatic sense of “blowing” since it is combined with the noun for wind (πνοή, pnoē).
Acts 2:2 tn Or “from the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context.
Acts 2:3 tn Or “And divided tongues as of fire.” The precise meaning of διαμερίζομαι (diamerizomai) in Acts 2:3 is difficult to determine. The meaning could be “tongues as of fire dividing up one to each person,” but it is also possible that the individual tongues of fire were divided (“And divided tongues as of fire appeared”). The translation adopted in the text (“tongues spreading out like a fire”) attempts to be somewhat ambiguous.
Acts 2:4 tn Grk “And all.” 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.
Acts 2:4 tn The Greek term is γλώσσαις (glōssais), the same word used for the tongues of fire.sn Other languages. Acts 2:6-7 indicates that these were languages understandable to the hearers, a diverse group from “every nation under heaven.”
Acts 2:4 tn Grk “just as the spirit gave them to utter.” The verb ἀποφθέγγομαι (apophthengomai) was used of special utterances in Classical Greek (BDAG 125 s.v.).
Acts 2:5 tn Grk “Jews, devout men.” It is possible that only men are in view here in light of OT commands for Jewish men to make a pilgrimage to Jerusalem at various times during the year (cf. Exod 23:17; 34:23; Deut 16:16). However, other evidence seems to indicate that both men and women might be in view. Luke 2:41-52 shows that whole families would make the temporary trip to Jerusalem. In addition, it is probable that the audience consisted of families who had taken up permanent residence in Jerusalem. The verb κατοικέω (katoikeō) normally means “reside” or “dwell,” and archaeological evidence from tombs in Jerusalem does indicate that many families immigrated to Jerusalem permanently (see B. Witherington, Acts, 135); this would naturally include women. Also, the word ἀνήρ (anēr), which usually does mean “male” or “man” (as opposed to woman), sometimes is used generically to mean “a person” (BDAG 79 s.v. 2; cf. Matt 12:41). Given this evidence, then, it is conceivable that the audience in view here is not individual male pilgrims but a mixed group of men and women.
Acts 2:5 tn Grk “Now there were residing in Jerusalem Jews, devout men from every nation under heaven.”
Acts 2:6 tn Or “this noise.”
Acts 2:6 tn Or “was bewildered.”
Acts 2:7 tn Grk “They were astounded and amazed, saying.” The two imperfect verbs, ἐξίσταντο (existanto) and ἐθαύμαζον (ethaumazon), show both the surprise and the confusion on the part of the hearers. The verb ἐξίσταντο (from ἐξίστημι, existēmi) often implies an illogical perception or response (BDAG 350 s.v. ἐξίστημι): “to be so astonished as to almost fail to comprehend what one has experienced” (L&N 25.218).
Acts 2:7 tn Grk “Behold, aren’t all these.” The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
Acts 2:8 tn Grk “we hear them, each one of us.”
Acts 2:8 tn Grk “in our own language in which we were born.”
Acts 2:9 tn Grk “Asia”; in the NT this always refers to the Roman province of Asia. The Roman province of Asia made up about one-third of modern Asia Minor and was on the western side of it. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.
Acts 2:10 tn According to BDAG 595 s.v. Λιβύη, the western part of Libya, Libya Cyrenaica, is referred to here (see also Josephus, Ant. 16.6.1 [16.160] for a similar phrase).
Acts 2:11 sn Proselytes refers to Gentile (i.e., non-Jewish) converts to Judaism.
Acts 2:11 tn Or “God’s mighty works.” Here the genitive τοῦ θεοῦ (tou theou) has been translated as a subjective genitive.
Acts 2:13 tn The words “the speakers” are not in the Greek text, but have been supplied for clarity. Direct objects were frequently omitted in Greek when clear from the context.
Acts 2:13 tn Grk “They are full of new wine!” sn New wine refers to a new, sweet wine in the process of fermentation.
Acts 2:14 tn Grk “standing up.” The participle σταθείς (statheis) has been translated as a finite verb due to requirements of contemporary English style.
Acts 2:14 tn Or “You Jewish men.” “Judea” is preferred here because it is paired with “Jerusalem,” a location. This suggests locality rather than ethnic background is the primary emphasis in the context. As for “men,” the Greek term here is ἀνήρ (anēr), which only exceptionally is used in a generic sense of both males and females. In this context, where “all” who live in Jerusalem are addressed, it is conceivable that this is a generic usage, although it can also be argued that Peter’s remarks were addressed primarily to the men present, even if women were there.
Acts 2:14 tn Grk “let this be known to you.”
Acts 2:15 tn Grk “These men are not drunk, as you suppose.”
Acts 2:15 tn Grk “only the third hour.”
Acts 2:16 sn Note how in the quotation that follows all genders, ages, and classes are included. The event is like a hope Moses expressed in Num 11:29.
Acts 2:17 sn The phrase in the last days is not quoted from Joel, but represents Peter’s interpretive explanation of the current events as falling “in the last days.”
Acts 2:17 tn Grk “on all flesh.”
Acts 2:18 tn Grk “slaves.” Although this translation frequently renders δοῦλος (doulos) as “slave,” the connotation is often of one who has sold himself into slavery; in a spiritual sense, the idea is that of becoming a slave of God or of Jesus Christ voluntarily. The voluntary notion is conspicuous here; hence the translation “servants.” In any case, 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.). One good 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.
Acts 2:18 sn The words and they will prophesy in Acts 2:18 are not quoted from Joel 2:29 at this point but are repeated from earlier in the quotation (Acts 2:17) for emphasis. Tongues speaking is described as prophecy, just like intelligible tongues are described in 1 Cor 14:26-33.
Acts 2:19 tn Or “in the heaven.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context. Here, in contrast to “the earth below,” a reference to the sky is more likely.
Acts 2:19 tn Here the context indicates the miraculous nature of the signs mentioned; this is made explicit in the translation.
Acts 2:20 tn Or “and wonderful.”
Acts 2:21 tn Grk “And it will be that.”
Acts 2:21 sn A quotation from Joel 2:28-32.

John 15:26-27

²⁶When the Advocate^[a] comes, whom I will send you from the Father—the Spirit of truth who goes out from the Father—he^[b] will testify about me, ²⁷and you also will testify, because you have been with me from the beginning.

John 16:4-15

⁴But I have told you these things^[a] so that when their time^[b] comes, you will remember that I told you about them.^[c]

“I did not tell you these things from the beginning because I was with you.^[d] ⁵But now I am going to the one who sent me,^[e] and not one of you is asking me, ‘Where are you going?’^[f] ⁶Instead your hearts are filled with sadness^[g] because I have said these things to you. ⁷But I tell you the truth, it is to your advantage that I am going away. For if I do not go away, the Advocate^[h] will not come to you, but if I go, I will send him to you. ⁸And when he^[i] comes, he will prove the world wrong^[j] concerning sin and^[k] righteousness and^[l] judgment— ⁹concerning sin, because^[m] they do not believe in me;^[n] ¹⁰concerning righteousness,^[o] because^[p] I am going to the Father and you will see me no longer; ¹¹and concerning judgment,^[q] because^[r] the ruler of this world^[s] has been condemned.^[t]

¹²“I have many more things to say to you,^[u] but you cannot bear^[v] them now. ¹³But when he,^[w] the Spirit of truth, comes, he will guide^[x] you into all truth.^[y] For he will not speak on his own authority,^[z] but will speak whatever he hears, and will tell you^[aa] what is to come.^[ab] ¹⁴He^[ac] will glorify me,^[ad] because he will receive^[ae] from me what is mine^[af] and will tell it to you.^[ag] ¹⁵Everything that the Father has is mine; that is why I said the Spirit^[ah] will receive from me what is mine^[ai] and will tell it to you.^[aj]

Footnotes

John 16:4 tn The first half of v. 4 resumes the statement of 16:1, ταῦτα λελάληκα ὑμῖν (tauta lelalēka humin), in a somewhat more positive fashion, omitting the reference to the disciples being caused to stumble.
John 16:4 tn Grk “their hour.”
John 16:4 tn The words “about them” are not in the Greek text, but are implied.
John 16:4 sn This verse serves as a transition between the preceding discussion of the persecutions the disciples will face in the world after the departure of Jesus, and the following discussion concerning the departure of Jesus and the coming of the Spirit-Paraclete. Jesus had not told the disciples these things from the beginning because he was with them.
John 16:5 sn Now the theme of Jesus’ impending departure is resumed (I am going to the one who sent me). It will also be mentioned in 16:10, 17, and 28. Jesus had said to his opponents in 7:33 that he was going to the one who sent him; in 13:33 he had spoken of going where the disciples could not come. At that point Peter had inquired where he was going, but it appears that Peter did not understand Jesus’ reply at that time and did not persist in further questioning. In 14:5 Thomas had asked Jesus where he was going.
John 16:5 sn Now none of the disciples asks Jesus where he is going, and the reason is given in the following verse: They have been overcome with sadness as a result of the predictions of coming persecution that Jesus has just spoken to them in 15:18-25 and 16:1-4a. Their shock at Jesus’ revelation of coming persecution is so great that none of them thinks to ask him where it is that he is going.
John 16:6 tn Or “distress” or “grief.”
John 16:7 tn Or “Helper” or “Counselor”; Grk “Paraclete,” from the Greek word παράκλητος (paraklētos). See the note on the word “Advocate” in John 14:16 for a discussion of how this word is translated.
John 16:8 tn Grk “when that one.”
John 16:8 tn Or “will convict the world,” or “will expose the world.” The preposition περί (peri) is used in 16:8-11 in the sense of “concerning” or “with respect to.” But what about the verb ἐλέγχω (elenchō)? The basic meanings possible for this word are (1) “to convict or convince someone of something”; (2) “to bring to light or expose something; and (3) “to correct or punish someone.” The third possibility may be ruled out in these verses on contextual grounds since punishment is not implied. The meaning is often understood to be that the Paraclete will “convince” the world of its error, so that some at least will repent. But S. Mowinckel (“Die Vorstellungen des Spätjudentums vom heiligen Geist als Fürsprecher und der johanneische Paraklet,” ZNW 32 [1933]: 97-130) demonstrated that the verb ἐλέγχω did not necessarily imply the conversion or reform of the guilty party. This means it is far more likely that conviction in something of a legal sense is intended here (as in a trial). The only certainty is that the accused party is indeed proven guilty (not that they will acknowledge their guilt). Further confirmation of this interpretation is seen in John 14:17 where the world cannot receive the Paraclete and in John 3:20, where the evildoer deliberately refuses to come to the light, lest his deeds be exposed for what they really are (significantly, the verb in John 3:20 is also ἐλέγχω). However, if one wishes to adopt the meaning “prove guilty” for the use of ἐλέγχω in John 16:8 a difficulty still remains: While this meaning fits the first statement in 16:9—the world is ‘proven guilty’ concerning its sin of refusing to believe in Jesus—it does not fit so well the second and third assertions in vv. 10-11. Thus R. E. Brown (John [AB], 2:705) suggests the more general meaning “prove wrong” which would fit in all three cases. This may be so, but there may also be a developmental aspect to the meaning, which would then shift from v. 9 to v. 10 to v. 11.
John 16:8 tn Grk “and concerning.”
John 16:8 tn Grk “and concerning.”
John 16:9 tn Or “that.” It is very difficult to determine whether ὅτι (hoti; 3 times in 16:9, 10, 11) should be understood as causal or appositional/explanatory: Brown and Bultmann favor appositional or explanatory, while Barrett and Morris prefer a causal sense. A causal idea is preferable here, since it also fits the parallel statements in vv. 10-11 better than an appositional or explanatory use would. In this case Jesus is stating in each instance the reason why the world is proven guilty or wrong by the Spirit-Paraclete.
John 16:9 sn Here (v. 9) the world is proven guilty concerning sin, and the reason given is their refusal to believe in Jesus. In 3:19 the effect of Jesus coming into the world as the Light of the world was to provoke judgment, by forcing people to choose up sides for or against him, and they chose darkness rather than light. In 12:37, at the very end of Jesus’ public ministry in John’s Gospel, people were still refusing to believe in him.
John 16:10 tn There are two questions that need to be answered: (1) what is the meaning of δικαιοσύνη (dikaiosunē) in this context, and (2) to whom does it pertain—to the world, or to someone else? (1) The word δικαιοσύνη occurs in the Gospel of John only here and in v. 8. It is often assumed that it refers to forensic justification, as it does so often in Paul’s writings. Thus the answer to question (2) would be that it refers to the world. L. Morris states, “The Spirit shows men (and no-one else can do this) that their righteousness before God depends not on their own efforts but on Christ’s atoning work for them” (John [NICNT], 699). Since the word occurs so infrequently in the Fourth Gospel, however, the context must be examined very carefully. The ὅτι (hoti) clause which follows provides an important clue: The righteousness in view here has to do with Jesus’ return to the Father and his absence from the disciples. It is true that in the Fourth Gospel part of what is involved in Jesus’ return to the Father is the cross, and it is through his substitutionary death that people are justified, so that Morris’ understanding of righteousness here is possible. But more basic than this is the idea that Jesus’ return to the Father constitutes his own δικαιοσύνη in the sense of vindication rather than forensic justification. Jesus had repeatedly claimed oneness with the Father, and his opponents had repeatedly rejected this and labeled him a deceiver, a sinner, and a blasphemer (John 5:18; 7:12; 9:24; 10:33, etc.). But Jesus, by his glorification through his return to the Father, is vindicated in his claims in spite of his opponents. In his vindication his followers are also vindicated as well, but their vindication derives from his. Thus one would answer question (1) by saying that in context δικαιοσύνης (dikaiosunēs) refers not to forensic justification but vindication, and question (2) by referring this justification/vindication not to the world or even to Christians directly, but to Jesus himself. Finally, how does Jesus’ last statement in v. 10, that the disciples will see him no more, contribute to this? It is probably best taken as a reference to the presence of the Spirit-Paraclete, who cannot come until Jesus has departed (16:7). The meaning of v. 10 is thus: When the Spirit-Paraclete comes he will prove the world wrong concerning the subject of righteousness, namely, Jesus’ righteousness which is demonstrated when he is glorified in his return to the Father and the disciples see him no more (but they will have instead the presence of the Spirit-Paraclete, whom the world is not able to receive).
John 16:10 tn Or “that.”
John 16:11 sn The world is proven wrong concerning judgment, because the ruler of this world has been judged. Jesus’ righteousness before the Father, as proven by his return to the Father, his glorification, constitutes a judgment against Satan. This is parallel to the judgment of the world which Jesus provokes in 3:19-21: Jesus’ presence in the world as the Light of the world provokes the judgment of those in the world, because as they respond to the light (either coming to Jesus or rejecting him) so are they judged. That judgment is in a sense already realized. So it is here, where the judgment of Satan is already realized in Jesus’ glorification. This does not mean that Satan does not continue to be active in the world, and to exercise some power over it, just as in 3:19-21 the people in the world who have rejected Jesus and thus incurred judgment continue on in their opposition to Jesus for a time. In both cases the judgment is not immediately executed. But it is certain.
John 16:11 tn Or “that.”
John 16:11 sn The ruler of this world is a reference to Satan.
John 16:11 tn Or “judged.”
John 16:12 sn In what sense does Jesus have many more things to say to the disciples? Does this imply the continuation of revelation after his departure? This is probably the case, especially in light of v. 13 and following, which describe the work of the Holy Spirit in guiding the disciples into all truth. Thus Jesus was saying that he would continue to speak (to the twelve, at least) after his return to the Father. He would do this through the Holy Spirit whom he was going to send. It is possible that an audience broader than the twelve is addressed, and in the Johannine tradition there is evidence that later other Christians (or perhaps, professed Christians) claimed to be recipients of revelation through the Spirit-Paraclete (1 John 4:1-6).
John 16:12 tn Or (perhaps) “you cannot accept.”
John 16:13 tn Grk “that one.”
John 16:13 tn Or “will lead.”
John 16:13 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.
John 16:13 tn Grk “speak from himself.”
John 16:13 tn Or will announce to you.”
John 16:13 tn Grk “will tell you the things to come.”
John 16:14 tn Grk “That one.”
John 16:14 tn Or “will honor me.”
John 16:14 tn Or “he will take.”
John 16:14 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.
John 16:14 tn Or “will announce it to you.”
John 16:15 tn Grk “I said he”; the referent (the Spirit) has been specified in the translation for clarity.
John 16:15 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.
John 16:15 tn Or “will announce it to you.”

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The Holy Spirit and the Day of Pentecost

Peter’s Address on the Day of Pentecost

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The Valley of Dry Bones

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The Holy Spirit and the Day of Pentecost

Peter’s Address on the Day of Pentecost

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