John 5:27

5:27 and he has granted the Son ¹  authority to execute judgment, ²  because he is the Son of Man.

John 7:24

7:24 Do not judge according to external appearance, ³  but judge with proper ⁴  judgment.”

John 16:8

16:8 And when he ⁵  comes, he will prove the world wrong ⁶  concerning sin and ⁷  righteousness and ⁸  judgment –

John 16:11

16:11 and concerning judgment, ⁹  because ¹⁰  the ruler of this world ¹¹  has been condemned. ¹² 

John 5:22

5:22 Furthermore, the Father does not judge ¹³  anyone, but has assigned ¹⁴  all judgment to the Son,

John 5:29

5:29 and will come out – the ones who have done what is good to the resurrection resulting in life, and the ones who have done what is evil to the resurrection resulting in condemnation. ¹⁵ 

John 12:31

12:31 Now is the judgment of this world; now the ruler of this world ¹⁶  will be driven out. ¹⁷ 

John 8:16

8:16 But if I judge, my evaluation is accurate, ¹⁸  because I am not alone when I judge, ¹⁹  but I and the Father who sent me do so together. ²⁰ 

John 3:19

3:19 Now this is the basis for judging: ²¹  that the light has come into the world and people ²²  loved the darkness rather than the light, because their deeds were evil.

John 5:24

5:24 “I tell you the solemn truth, ²³  the one who hears ²⁴  my message ²⁵  and believes the one who sent me has eternal life and will not be condemned, ²⁶  but has crossed over from death to life.

John 5:30

5:30 I can do nothing on my own initiative. ²⁷  Just as I hear, I judge, and my judgment is just, ²⁸  because I do not seek my own will, but the will of the one who sent me. ²⁹ 

[5:27]  ¹ tn Grk “him.”

[5:27]  ² tn Grk “authority to judge.”

[7:24]  ³ tn Or “based on sight.”

[7:24]  ⁴ tn Or “honest”; Grk “righteous.”

[16:8]  ⁵ tn Grk “when that one.”

[16:8]  ⁶ 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]  ⁷ tn Grk “and concerning.”

[16:8]  ⁸ tn Grk “and concerning.”

[16:11]  ⁷ 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]  ⁸ tn Or “that.”

[16:11]  ⁹ sn The ruler of this world is a reference to Satan.

[16:11]  ¹⁰ tn Or “judged.”

[5:22]  ⁹ tn Or “condemn.”

[5:22]  ¹⁰ tn Or “given,” or “handed over.”

[5:29]  ¹¹ tn Or “a resurrection resulting in judgment.”

[12:31]  ¹³ sn The ruler of this world is a reference to Satan.

[12:31]  ¹⁴ tn Or “will be thrown out.” This translation regards the future passive ἐκβληθήσεται (ekblhqhsetai) as referring to an event future to the time of speaking.

[8:16]  ¹⁵ tn Grk “my judgment is true.”

[8:16]  ¹⁶ tn The phrase “when I judge” is not in the Greek text, but is implied by the context.

[8:16]  ¹⁷ tn The phrase “do so together” is not in the Greek text, but is implied by the context.

[3:19]  ¹⁷ tn Or “this is the reason for God judging,” or “this is how judgment works.”

[3:19]  ¹⁸ tn Grk “and men,” but in a generic sense, referring to people of both genders (as “everyone” in v. 20 makes clear).

[5:24]  ¹⁹ tn Grk “Truly, truly, I say to you.”

[5:24]  ²⁰ tn Or “obeys.”

[5:24]  ²¹ tn Or “word.”

[5:24]  ²² tn Grk “and does not come into judgment.”

[5:30]  ²¹ tn Grk “nothing from myself.”

[5:30]  ²² tn Or “righteous,” or “proper.”

[5:30]  ²³ tn That is, “the will of the Father who sent me.”