John 16:23-27

16:23 At that time ¹  you will ask me nothing. I tell you the solemn truth, ²  whatever you ask the Father in my name he will give you. ³  16:24 Until now you have not asked for anything in my name. Ask and you will receive it, ⁴  so that your joy may be complete.

16:25 “I have told you these things in obscure figures of speech; ⁵  a time ⁶  is coming when I will no longer speak to you in obscure figures, but will tell you ⁷  plainly ⁸  about the Father. 16:26 At that time ⁹  you will ask in my name, and I do not say ¹⁰  that I will ask the Father on your behalf. 16:27 For the Father himself loves you, because you have loved me and have believed that I came from God. ¹¹ 

[16:23]  ¹ tn Grk “And in that day.”

[16:23]  ² tn Grk “Truly, truly, I say to you.”

[16:23]  ³ sn This statement is also found in John 15:16.

[16:24]  ⁴ tn The word “it” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.

[16:25]  ⁵ tn Or “in parables”; or “in metaphors.” There is some difficulty in defining παροιμίαις (paroimiai") precisely: A translation like “parables” does not convey accurately the meaning. BDAG 779-80 s.v. παροιμία suggests in general “proverb, saw, maxim,” but for Johannine usage “veiled saying, figure of speech, in which esp. lofty ideas are concealed.” In the preceding context of the Farewell Discourse, Jesus has certainly used obscure language and imagery at times: John 13:8-11; 13:16; 15:1-17; and 16:21 could all be given as examples. In the LXX this word is used to translate the Hebrew mashal which covers a wide range of figurative speech, often containing obscure or enigmatic elements.

[16:25]  ⁶ tn Grk “an hour.”

[16:25]  ⁷ tn Or “inform you.”

[16:25]  ⁸ tn Or “openly.”

[16:26]  ⁹ tn Grk “In that day.”

[16:26]  ¹⁰ tn Grk “I do not say to you.”

[16:27]  ¹¹ tc A number of early mss (א¹ B C* D L pc co) read πατρός (patros, “Father”) here instead of θεοῦ (qeou, “God”; found in Ì⁵ א*^,2 A C³ W Θ Ψ 33 Ë^1,13 Ï). Although externally πατρός has relatively strong support, it is evidently an assimilation to “I came from the Father” at the beginning of v. 28, or more generally to the consistent mention of God as Father throughout this chapter (πατήρ [pathr, “Father”] occurs eleven times in this chapter, while θεός [qeos, “God”] occurs only two other times [16:2, 30]).