Discovery BoxJohn 15:18--16:33
Context15:18 “If the world hates you, be aware 1 that it hated me first. 2 15:19 If you belonged to the world, 3 the world would love you as its own. 4 However, because you do not belong to the world, 5 but I chose you out of the world, for this reason 6 the world hates you. 7 15:20 Remember what 8 I told you, ‘A slave 9 is not greater than his master.’ 10 If they persecuted me, they will also persecute you. If they obeyed 11 my word, they will obey 12 yours too. 15:21 But they will do all these things to you on account of 13 my name, because they do not know the one who sent me. 14 15:22 If I had not come and spoken to them, they would not be guilty of sin. 15 But they no longer have any excuse for their sin. 15:23 The one who hates me hates my Father too. 15:24 If I had not performed 16 among them the miraculous deeds 17 that no one else did, they would not be guilty of sin. 18 But now they have seen the deeds 19 and have hated both me and my Father. 20 15:25 Now this happened 21 to fulfill the word that is written in their law, ‘They hated me without reason.’ 22 15:26 When the Advocate 23 comes, whom I will send you from the Father – the Spirit of truth who goes out from the Father – he 24 will testify about me, 15:27 and you also will testify, because you have been with me from the beginning.
16:1 “I have told you all these things so that you will not fall away. 25 16:2 They will put you out of 26 the synagogue, 27 yet a time 28 is coming when the one who kills you will think he is offering service to God. 29 16:3 They 30 will do these things because they have not known the Father or me. 31 16:4 But I have told you these things 32 so that when their time 33 comes, you will remember that I told you about them. 34
“I did not tell you these things from the beginning because I was with you. 35 16:5 But now I am going to the one who sent me, 36 and not one of you is asking me, ‘Where are you going?’ 37 16:6 Instead your hearts are filled with sadness 38 because I have said these things to you. 16:7 But I tell you the truth, it is to your advantage that I am going away. For if I do not go away, the Advocate 39 will not come to you, but if I go, I will send him to you. 16:8 And when he 40 comes, he will prove the world wrong 41 concerning sin and 42 righteousness and 43 judgment – 16:9 concerning sin, because 44 they do not believe in me; 45 16:10 concerning righteousness, 46 because 47 I am going to the Father and you will see me no longer; 16:11 and concerning judgment, 48 because 49 the ruler of this world 50 has been condemned. 51
16:12 “I have many more things to say to you, 52 but you cannot bear 53 them now. 16:13 But when he, 54 the Spirit of truth, comes, he will guide 55 you into all truth. 56 For he will not speak on his own authority, 57 but will speak whatever he hears, and will tell you 58 what is to come. 59 16:14 He 60 will glorify me, 61 because he will receive 62 from me what is mine 63 and will tell it to you. 64 16:15 Everything that the Father has is mine; that is why I said the Spirit 65 will receive from me what is mine 66 and will tell it to you. 67 16:16 In a little while you 68 will see me no longer; again after a little while, you 69 will see me.” 70
16:17 Then some of his disciples said to one another, “What is the meaning of what he is saying, 71 ‘In a little while you 72 will not see me; again after a little while, you 73 will see me,’ and, ‘because I am going to the Father’?” 74 16:18 So they kept on repeating, 75 “What is the meaning of what he says, 76 ‘In a little while’? 77 We do not understand 78 what he is talking about.” 79
16:19 Jesus could see 80 that they wanted to ask him about these things, 81 so 82 he said to them, “Are you asking 83 each other about this – that I said, ‘In a little while you 84 will not see me; again after a little while, you 85 will see me’? 16:20 I tell you the solemn truth, 86 you will weep 87 and wail, 88 but the world will rejoice; you will be sad, 89 but your sadness will turn into 90 joy. 16:21 When a woman gives birth, she has distress 91 because her time 92 has come, but when her child is born, she no longer remembers the suffering because of her joy that a human being 93 has been born into the world. 94 16:22 So also you have sorrow 95 now, but I will see you again, and your hearts will rejoice, and no one will take your joy away from you. 96 16:23 At that time 97 you will ask me nothing. I tell you the solemn truth, 98 whatever you ask the Father in my name he will give you. 99 16:24 Until now you have not asked for anything in my name. Ask and you will receive it, 100 so that your joy may be complete.
16:25 “I have told you these things in obscure figures of speech; 101 a time 102 is coming when I will no longer speak to you in obscure figures, but will tell you 103 plainly 104 about the Father. 16:26 At that time 105 you will ask in my name, and I do not say 106 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. 107 16:28 I came from the Father and entered into the world, but in turn, 108 I am leaving the world and going back to the Father.” 109
16:29 His disciples said, “Look, now you are speaking plainly 110 and not in obscure figures of speech! 111 16:30 Now we know that you know everything 112 and do not need anyone 113 to ask you anything. 114 Because of this 115 we believe that you have come from God.”
16:31 Jesus replied, 116 “Do you now believe? 16:32 Look, a time 117 is coming – and has come – when you will be scattered, each one to his own home, 118 and I will be left alone. 119 Yet 120 I am not alone, because my Father 121 is with me. 16:33 I have told you these things so that in me you may have peace. In the world you have trouble and suffering, 122 but take courage 123 – I have conquered the world.” 124
[15:18] 2 tn Grk “it hated me before you.”
[15:19] 3 tn Grk “if you were of the world.”
[15:19] 4 tn The words “you as” are not in the original but are supplied for clarity.
[15:19] 5 tn Grk “because you are not of the world.”
[15:19] 6 tn Or “world, therefore.”
[15:19] 7 sn I chose you out of the world…the world hates you. Two themes are brought together here. In 8:23 Jesus had distinguished himself from the world in addressing his Jewish opponents: “You are from below, I am from above; you are of this world, I am not of this world.” In 15:16 Jesus told the disciples “You did not choose me, but I chose you and appointed you.” Now Jesus has united these two ideas as he informs the disciples that he has chosen them out of the world. While the disciples will still be “in” the world after Jesus has departed, they will not belong to it, and Jesus prays later in John 17:15-16 to the Father, “I do not ask you to take them out of the world, but to keep them from the evil one. They are not of the world, even as I am not of the world.” The same theme also occurs in 1 John 4:5-6: “They are from the world; therefore they speak as from the world, and the world listens to them. We are from God; he who knows God listens to us; he who is not from God does not listen to us.” Thus the basic reason why the world hates the disciples (as it hated Jesus before them) is because they are not of the world. They are born from above, and are not of the world. For this reason the world hates them.
[15:20] 8 tn Grk “Remember the word that I said to you.”
[15:20] 9 tn See the note on the word “slaves” in 4:51.
[15:20] 10 sn A slave is not greater than his master. Jesus now recalled a statement he had made to the disciples before, in John 13:16. As the master has been treated, so will the slaves be treated also. If the world had persecuted Jesus, then it would also persecute the disciples. If the world had kept Jesus’ word, it would likewise keep the word of the disciples. In this statement there is the implication that the disciples would carry on the ministry of Jesus after his departure; they would in their preaching and teaching continue to spread the message which Jesus himself had taught while he was with them. And they would meet with the same response, by and large, that he encountered.
[15:20] 11 tn Or “if they kept.”
[15:20] 12 tn Or “they will keep.”
[15:21] 13 tn Or “because of.”
[15:21] 14 tn Jesus is referring to God as “the one who sent me.”
[15:22] 15 tn Grk “they would not have sin” (an idiom).
[15:24] 16 tn Or “If I had not done.”
[15:24] 17 tn Grk “the works.”
[15:24] 18 tn Grk “they would not have sin” (an idiom).
[15:24] 19 tn The words “the deeds” are supplied to clarify from context what was seen. Direct objects in Greek were often omitted when clear from the context.
[15:24] 20 tn Or “But now they have both seen and hated both me and my Father.” It is possible to understand both the “seeing” and the “hating” to refer to both Jesus and the Father, but this has the world “seeing” the Father, which seems alien to the Johannine Jesus. (Some point out John 14:9 as an example, but this is addressed to the disciples, not to the world.) It is more likely that the “seeing” refers to the miraculous deeds mentioned in the first half of the verse. Such an understanding of the first “both – and” construction is apparently supported by BDF §444.3.
[15:25] 21 tn The words “this happened” are not in the Greek text but are supplied to complete an ellipsis.
[15:25] 22 sn A quotation from Ps 35:19 and Ps 69:4. As a technical term law (νόμος, nomos) is usually restricted to the Pentateuch (the first five books of the OT), but here it must have a broader reference, since the quotation is from Ps 35:19 or Ps 69:4. The latter is the more likely source for the quoted words, since it is cited elsewhere in John’s Gospel (2:17 and 19:29, in both instances in contexts associated with Jesus’ suffering and death).
[15:26] 23 tn Or “Helper” or “Counselor”; Grk “Paraclete,” from the Greek word παράκλητος (paraklhto"). See the note on the word “Advocate” in John 14:16 for discussion of how this word is translated.
[16:1] 25 tn Grk “so that you will not be caused to stumble.”
[16:2] 26 tn Or “expel you from.”
[16:2] 27 sn See the note on synagogue in 6:59.
[16:2] 29 sn Jesus now refers not to the time of his return to the Father, as he has frequently done up to this point, but to the disciples’ time of persecution. They will be excommunicated from Jewish synagogues. There will even be a time when those who kill Jesus’ disciples will think that they are offering service to God by putting the disciples to death. Because of the reference to service offered to God, it is almost certain that Jewish opposition is intended here in both cases rather than Jewish opposition in the first instance (putting the disciples out of synagogues) and Roman opposition in the second (putting the disciples to death). Such opposition materializes later and is recorded in Acts: The stoning of Stephen in 7:58-60 and the slaying of James the brother of John by Herod Agrippa I in Acts 12:2-3 are notable examples.
[16:3] 30 tn Grk “And they.” 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.
[16:3] 31 sn Ignorance of Jesus and ignorance of the Father are also linked in 8:19; to know Jesus would be to know the Father also, but since the world does not know Jesus, neither does it know his Father. The world’s ignorance of the Father is also mentioned in 8:55, 15:21, and 17:25.
[16:4] 32 tn The first half of v. 4 resumes the statement of 16:1, ταῦτα λελάληκα ὑμῖν (tauta lelalhka Jumin), in a somewhat more positive fashion, omitting the reference to the disciples being caused to stumble.
[16:4] 33 tn Grk “their hour.”
[16:4] 34 tn The words “about them” are not in the Greek text, but are implied.
[16:4] 35 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.
[16:5] 36 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.
[16:5] 37 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.
[16:6] 38 tn Or “distress” or “grief.”
[16:7] 39 tn Or “Helper” or “Counselor”; Grk “Paraclete,” from the Greek word παράκλητος (paraklhto"). See the note on the word “Advocate” in John 14:16 for a discussion of how this word is translated.
[16:8] 40 tn Grk “when that one.”
[16:8] 41 tn Or “will convict the world,” or “will expose the world.” The conjunction περί (peri) is used in 16:8-11 in the sense of “concerning” or “with respect to.” But what about the verb ἐλέγχω (elencw)? 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.
[16:8] 42 tn Grk “and concerning.”
[16:8] 43 tn Grk “and concerning.”
[16:9] 44 tn Or “that.” It is very difficult to determine whether ὅτι (Joti; 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.
[16:9] 45 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.
[16:10] 46 tn There are two questions that need to be answered: (1) what is the meaning of δικαιοσύνη (dikaiosunh) 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 (Joti) 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 (dikaiosunh") 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).
[16:11] 48 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.
[16:11] 50 sn The ruler of this world is a reference to Satan.
[16:12] 52 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).
[16:12] 53 tn Or (perhaps) “you cannot accept.”
[16:13] 56 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] 57 tn Grk “speak from himself.”
[16:13] 58 tn Or will announce to you.”
[16:13] 59 tn Grk “will tell you the things to come.”
[16:14] 61 tn Or “will honor me.”
[16:14] 62 tn Or “he will take.”
[16:14] 63 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.
[16:14] 64 tn Or “will announce it to you.”
[16:15] 65 tn Grk “I said he”; the referent (the Spirit) has been specified in the translation for clarity.
[16:15] 66 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.
[16:15] 67 tn Or “will announce it to you.”
[16:16] 68 tn Grk “A little while, and you.”
[16:16] 69 tn Grk “and again a little while, and you.”
[16:16] 70 sn The phrase after a little while, you will see me is sometimes taken to refer to the coming of the Holy Spirit after Jesus departs, but (as at 14:19) it is much more probable that it refers to the postresurrection appearances of Jesus to the disciples. There is no indication in the context that the disciples will see Jesus only with “spiritual” sight, as would be the case if the coming of the Spirit is in view.
[16:17] 71 tn Grk “What is this that he is saying to us.”
[16:17] 72 tn Grk “A little while, and you.”
[16:17] 73 tn Grk “and again a little while, and you.”
[16:17] 74 sn These fragmentary quotations of Jesus’ statements are from 16:16 and 16:10, and indicate that the disciples heard only part of what Jesus had to say to them on this occasion.
[16:18] 75 tn Grk “they kept on saying.”
[16:18] 76 tn Grk “What is this that he says.”
[16:18] 77 tn Grk “A little while.” Although the phrase τὸ μικρόν (to mikron) in John 16:18 could be translated simply “a little while,” it was translated “in a little while” to maintain the connection to John 16:16, where it has the latter meaning in context.
[16:18] 78 tn Or “we do not know.”
[16:18] 79 tn Grk “what he is speaking.”
[16:19] 81 tn The words “about these things” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context.
[16:19] 82 tn Καί (kai) has been translated as “so” here to indicate the following statement is a result of Jesus’ observation in v. 19a.
[16:19] 83 tn Grk “inquiring” or “seeking.”
[16:19] 84 tn Grk “A little while, and you.”
[16:19] 85 tn Grk “and again a little while, and you.”
[16:20] 86 tn Grk “Truly, truly, I say to you.”
[16:20] 87 tn Or “wail,” “cry.”
[16:20] 90 tn Grk “will become.”
[16:21] 91 sn The same word translated distress here has been translated sadness in the previous verse (a wordplay that is not exactly reproducible in English).
[16:21] 93 tn Grk “that a man” (but in a generic sense, referring to a human being).
[16:21] 94 sn Jesus now compares the situation of the disciples to a woman in childbirth. Just as the woman in the delivery of her child experiences real pain and anguish (has distress), so the disciples will also undergo real anguish at the crucifixion of Jesus. But once the child has been born, the mother’s anguish is turned into joy, and she forgets the past suffering. The same will be true of the disciples, who after Jesus’ resurrection and reappearance to them will forget the anguish they suffered at his death on account of their joy.
[16:22] 96 sn An allusion to Isa 66:14 LXX, which reads: “Then you will see, and your heart will be glad, and your bones will flourish like the new grass; and the hand of the
[16:23] 97 tn Grk “And in that day.”
[16:23] 98 tn Grk “Truly, truly, I say to you.”
[16:23] 99 sn This statement is also found in John 15:16.
[16:24] 100 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] 101 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] 103 tn Or “inform you.”
[16:26] 105 tn Grk “In that day.”
[16:26] 106 tn Grk “I do not say to you.”
[16:27] 107 tc A number of early
[16:28] 108 tn Or “into the world; again.” Here πάλιν (palin) functions as a marker of contrast, with the implication of a sequence.
[16:28] 109 sn The statement I am leaving the world and going to the Father is a summary of the entire Gospel of John. It summarizes the earthly career of the Word made flesh, Jesus of Nazareth, on his mission from the Father to be the Savior of the world, beginning with his entry into the world as he came forth from God and concluding with his departure from the world as he returned to the Father.
[16:29] 111 tn Or “not in parables.” or “not in metaphors.”
[16:30] 112 tn Grk “all things.”
[16:30] 113 tn Grk “and have no need of anyone.”
[16:30] 114 tn The word “anything” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.
[16:31] 116 tn Grk “Jesus answered them.”
[16:32] 118 tn Grk “each one to his own”; the word “home” is not in the Greek text but is implied. The phrase “each one to his own” may be completed in a number of different ways: “each one to his own property”; “each one to his own family”; or “each one to his own home.” The last option seems to fit most easily into the context and so is used in the translation.
[16:32] 119 sn The proof of Jesus’ negative evaluation of the disciples’ faith is now given: Jesus foretells their abandonment of him at his arrest, trials, and crucifixion (I will be left alone). This parallels the synoptic accounts in Matt 26:31 and Mark 14:27 when Jesus, after the last supper and on the way to Gethsemane, foretold the desertion of the disciples as a fulfillment of Zech 13:7: “Strike the shepherd, and the sheep will be scattered.” Yet although the disciples would abandon Jesus, he reaffirmed that he was not alone, because the Father was still with him.
[16:32] 120 tn Grk “And” (but with some contrastive force).
[16:32] 121 tn Grk “the Father.”
[16:33] 122 tn The one Greek term θλῖψις (qliyis) has been translated by an English hendiadys (two terms that combine for one meaning) “trouble and suffering.” For modern English readers “tribulation” is no longer clearly understandable.
[16:33] 123 tn Or “but be courageous.”
[16:33] 124 tn Or “I am victorious over the world,” or “I have overcome the world.”
