2 Tawarikh 2:1-18
Konteks2:1 (1:18) 1 Solomon ordered a temple to be built to honor the Lord, as well as a royal palace for himself. 2 2:2 (2:1) Solomon had 3 70,000 common laborers 4 and 80,000 stonecutters 5 in the hills, in addition to 3,600 supervisors. 6
2:3 Solomon sent a message to King Huram 7 of Tyre: 8 “Help me 9 as you did my father David, when you sent him cedar logs 10 for the construction of his palace. 11 2:4 Look, I am ready to build a temple to honor 12 the Lord my God and to dedicate it to him in order to burn fragrant incense before him, to set out the bread that is regularly displayed, 13 and to offer burnt sacrifices each morning and evening, and on Sabbaths, new moon festivals, and at other times appointed by the Lord our God. This is something Israel must do on a permanent basis. 14 2:5 I will build a great temple, for our God is greater than all gods. 2:6 Of course, who can really build a temple for him, since the sky 15 and the highest heavens cannot contain him? Who am I that I should build him a temple! It will really be only a place to offer sacrifices before him. 16
2:7 “Now send me a man who is skilled in working with gold, silver, bronze, and iron, as well as purple, crimson, and violet colored fabrics, and who knows how to engrave. He will work with my skilled craftsmen here in Jerusalem 17 and Judah, whom my father David provided. 2:8 Send me cedars, evergreens, and algum 18 trees from Lebanon, for I know your servants are adept 19 at cutting down trees in Lebanon. My servants will work with your servants 2:9 to supply me with large quantities of timber, for I am building a great, magnificent temple. 2:10 Look, I will pay your servants who cut the timber 20,000 kors 20 of ground wheat, 20,000 kors of barley, 120,000 gallons 21 of wine, and 120,000 gallons of olive oil.”
2:11 King Huram 22 of Tyre sent this letter to Solomon: “Because the Lord loves his people, he has made you their king.” 2:12 Huram also said, “Worthy of praise is the Lord God of Israel, who made the sky and the earth! He has given David a wise son who has discernment and insight and will build a temple for the Lord, as well as a royal palace for himself. 23 2:13 Now I am sending you Huram Abi, 24 a skilled and capable man, 2:14 whose mother is a Danite and whose father is a Tyrian. 25 He knows how to work with gold, silver, bronze, iron, stones, and wood, as well as purple, violet, white, and crimson fabrics. He knows how to do all kinds of engraving and understands any design given to him. He will work with your skilled craftsmen and the skilled craftsmen of my lord David your father. 2:15 Now let my lord send to his servants the wheat, barley, olive oil, and wine he has promised; 2:16 we will get all the timber you need from Lebanon 26 and bring it 27 in raft-like bundles 28 by sea to Joppa. You can then haul it on up to Jerusalem.”
2:17 Solomon took a census 29 of all the male resident foreigners in the land of Israel, after the census his father David had taken. There were 153,600 in all. 2:18 He designated 30 70,000 as common laborers, 31 80,000 as stonecutters 32 in the hills, and 3,600 as supervisors to make sure the people completed the work. 33
Yakobus 1:1-27
Konteks1:1 From James, 34 a slave 35 of God and the Lord Jesus Christ, to the twelve tribes dispersed abroad. 36 Greetings!
1:2 My brothers and sisters, 37 consider it nothing but joy 38 when you fall into all sorts of trials, 1:3 because you know that the testing of your faith produces endurance. 1:4 And let endurance have its perfect effect, so that you will be perfect and complete, not deficient in anything. 1:5 But if anyone is deficient in wisdom, he should ask God, who gives to all generously and without reprimand, and it will be given to him. 1:6 But he must ask in faith without doubting, for the one who doubts is like a wave of the sea, blown and tossed around by the wind. 1:7 For that person must not suppose that he will receive anything from the Lord, 1:8 since he is a double-minded individual, 39 unstable in all his ways.
1:9 Now the believer 40 of humble means 41 should take pride 42 in his high position. 43 1:10 But the rich person’s pride should be in his humiliation, because he will pass away like a wildflower in the meadow. 44 1:11 For the sun rises with its heat and dries up the meadow; the petal of the flower falls off and its beauty is lost forever. 45 So also the rich person in the midst of his pursuits will wither away. 1:12 Happy is the one 46 who endures testing, because when he has proven to be genuine, he will receive the crown of life that God 47 promised to those who love him. 1:13 Let no one say when he is tempted, “I am tempted by God,” for God cannot be tempted by evil, 48 and he himself tempts no one. 1:14 But each one is tempted when he is lured and enticed by his own desires. 1:15 Then when desire conceives, it gives birth to sin, and when sin is full grown, it gives birth to death. 1:16 Do not be led astray, my dear brothers and sisters. 49 1:17 All generous giving and every perfect gift 50 is from above, coming down 51 from the Father of lights, with whom there is no variation or the slightest hint of change. 52 1:18 By his sovereign plan he gave us birth 53 through the message of truth, that we would be a kind of firstfruits of all he created.
1:19 Understand this, my dear brothers and sisters! 54 Let every person be quick to listen, slow to speak, slow to anger. 1:20 For human 55 anger does not accomplish God’s righteousness. 56 1:21 So put away all filth and evil excess and humbly 57 welcome the message implanted within you, which is able to save your souls. 1:22 But be sure you live out the message and do not merely listen to it and so deceive yourselves. 1:23 For if someone merely listens to the message and does not live it out, he is like someone 58 who gazes at his own face 59 in a mirror. 1:24 For he gazes at himself and then goes out and immediately forgets 60 what sort of person he was. 1:25 But the one who peers into the perfect law of liberty and fixes his attention there, 61 and does not become a forgetful listener but one who lives it out – he 62 will be blessed in what he does. 63 1:26 If someone thinks he is religious yet does not bridle his tongue, and so deceives his heart, his religion is futile. 1:27 Pure and undefiled religion before 64 God the Father 65 is this: to care for orphans and widows in their misfortune and to keep oneself unstained by the world.
Yohanes 16:1-33
Konteks16:1 “I have told you all these things so that you will not fall away. 66 16:2 They will put you out of 67 the synagogue, 68 yet a time 69 is coming when the one who kills you will think he is offering service to God. 70 16:3 They 71 will do these things because they have not known the Father or me. 72 16:4 But I have told you these things 73 so that when their time 74 comes, you will remember that I told you about them. 75
“I did not tell you these things from the beginning because I was with you. 76 16:5 But now I am going to the one who sent me, 77 and not one of you is asking me, ‘Where are you going?’ 78 16:6 Instead your hearts are filled with sadness 79 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 80 will not come to you, but if I go, I will send him to you. 16:8 And when he 81 comes, he will prove the world wrong 82 concerning sin and 83 righteousness and 84 judgment – 16:9 concerning sin, because 85 they do not believe in me; 86 16:10 concerning righteousness, 87 because 88 I am going to the Father and you will see me no longer; 16:11 and concerning judgment, 89 because 90 the ruler of this world 91 has been condemned. 92
16:12 “I have many more things to say to you, 93 but you cannot bear 94 them now. 16:13 But when he, 95 the Spirit of truth, comes, he will guide 96 you into all truth. 97 For he will not speak on his own authority, 98 but will speak whatever he hears, and will tell you 99 what is to come. 100 16:14 He 101 will glorify me, 102 because he will receive 103 from me what is mine 104 and will tell it to you. 105 16:15 Everything that the Father has is mine; that is why I said the Spirit 106 will receive from me what is mine 107 and will tell it to you. 108 16:16 In a little while you 109 will see me no longer; again after a little while, you 110 will see me.” 111
16:17 Then some of his disciples said to one another, “What is the meaning of what he is saying, 112 ‘In a little while you 113 will not see me; again after a little while, you 114 will see me,’ and, ‘because I am going to the Father’?” 115 16:18 So they kept on repeating, 116 “What is the meaning of what he says, 117 ‘In a little while’? 118 We do not understand 119 what he is talking about.” 120
16:19 Jesus could see 121 that they wanted to ask him about these things, 122 so 123 he said to them, “Are you asking 124 each other about this – that I said, ‘In a little while you 125 will not see me; again after a little while, you 126 will see me’? 16:20 I tell you the solemn truth, 127 you will weep 128 and wail, 129 but the world will rejoice; you will be sad, 130 but your sadness will turn into 131 joy. 16:21 When a woman gives birth, she has distress 132 because her time 133 has come, but when her child is born, she no longer remembers the suffering because of her joy that a human being 134 has been born into the world. 135 16:22 So also you have sorrow 136 now, but I will see you again, and your hearts will rejoice, and no one will take your joy away from you. 137 16:23 At that time 138 you will ask me nothing. I tell you the solemn truth, 139 whatever you ask the Father in my name he will give you. 140 16:24 Until now you have not asked for anything in my name. Ask and you will receive it, 141 so that your joy may be complete.
16:25 “I have told you these things in obscure figures of speech; 142 a time 143 is coming when I will no longer speak to you in obscure figures, but will tell you 144 plainly 145 about the Father. 16:26 At that time 146 you will ask in my name, and I do not say 147 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. 148 16:28 I came from the Father and entered into the world, but in turn, 149 I am leaving the world and going back to the Father.” 150
16:29 His disciples said, “Look, now you are speaking plainly 151 and not in obscure figures of speech! 152 16:30 Now we know that you know everything 153 and do not need anyone 154 to ask you anything. 155 Because of this 156 we believe that you have come from God.”
16:31 Jesus replied, 157 “Do you now believe? 16:32 Look, a time 158 is coming – and has come – when you will be scattered, each one to his own home, 159 and I will be left alone. 160 Yet 161 I am not alone, because my Father 162 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, 163 but take courage 164 – I have conquered the world.” 165
[2:1] 1 sn Beginning with 2:1, the verse numbers through 2:18 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 2:1 ET = 1:18 HT, 2:2 ET = 2:1 HT, 2:3 ET = 2:2 HT, etc., through 2:18 ET = 2:17 HT. Beginning with 3:1 the verse numbers in the ET and HT are again the same.
[2:1] 2 tn Heb “and Solomon said to build a house for the name of the
[2:2] 3 tn Heb “counted,” perhaps “conscripted” (so NAB, NIV, NRSV).
[2:2] 4 tn Heb “carriers of loads.”
[2:2] 5 tn Or “quarry workers”; Heb “cutters” (probably referring to stonecutters).
[2:2] 6 tc The parallel text of MT in 1 Kgs 5:16 has “thirty-six hundred,” but some Greek
[2:2] tn Heb “and 3,600 supervisors over them.”
[2:3] 7 tn Heb “Huram.” Some medieval Hebrew
[2:3] 8 map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.
[2:3] 9 tn The words “help me” are supplied in the translation for clarification and stylistic reasons.
[2:3] 10 tn Heb “cedars.” The word “logs” has been supplied in the translation for clarity.
[2:3] 11 tn Heb “to build for him a house to live in it.”
[2:4] 12 tn Heb “for the name of.”
[2:4] 13 tn Heb “and the regular display.”
[2:4] 14 tn Heb “permanently [is] this upon Israel.”
[2:6] 15 tn Or “heavens” (also in v. 12). The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.
[2:6] 16 tn Heb “Who retains strength to build for him a house, for the heavens and the heavens of heavens do not contain him? And who am I that I should build for him a house, except to sacrifice before him?”
[2:7] 17 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[2:8] 18 tn This is probably a variant name for almug trees; see 9:10-11 and the parallel passage in 1 Kgs 10:11-12; cf. NLT. One or the other probably arose through metathesis of letters.
[2:10] 20 sn As a unit of dry measure a kor was roughly equivalent to six bushels (about 220 liters).
[2:10] 21 tn Heb “20,000 baths” (also a second time later in this verse). A bath was a liquid measure roughly equivalent to six gallons (about 22 liters), so this was a quantity of about 120,000 gallons (440,000 liters).
[2:11] 22 tn Heb “Huram” (also in v. 12). Some medieval Hebrew
[2:12] 23 tn Heb “who has given to David a wise son [who] knows discernment and insight, who will build a house for the
[2:13] 24 sn The name Huram Abi means “Huram [is] my father.”
[2:14] 25 tn Heb “a son of a woman from the daughters of Dan, and his father a man of Tyre.”
[2:16] 26 tn Heb “and we will cut down trees from Lebanon according to all your need.”
[2:16] 27 tn Heb “to you,” but this phrase has not been translated for stylistic reasons – it is somewhat redundant.
[2:16] 28 tn Or “on rafts.” See the note at 1 Kgs 5:9.
[2:18] 31 tn Heb “carriers of loads.”
[2:18] 32 tn Or “quarry workers”; Heb “cutters” (probably referring to stonecutters).
[2:18] 33 tn Heb “and thirty-six hundred [as] supervisors to compel the people to work.”
[1:1] 34 tn Grk “James.” The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[1:1] 35 tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” 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.). The most accurate 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.
[1:1] sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”
[1:1] 36 tn Grk “to the twelve tribes in the Diaspora.” The Greek term διασπορά (diaspora, “dispersion”) refers to Jews not living in Palestine but “dispersed” or scattered among the Gentiles.
[1:2] 37 tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited). Where the plural term is used in direct address, as here, “brothers and sisters” is used; where the term is singular and not direct address (as in v. 9), “believer” is preferred.
[1:2] 38 tn Grk “all joy,” “full joy,” or “greatest joy.”
[1:8] 39 tn Grk “a man of two minds,” continuing the description of the person in v. 7, giving the reason that he cannot expect to receive anything. The word for “man” or “individual” is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” But it sometimes is used generically to mean “anyone,” “a person,” as here (cf. BDAG 79 s.v. 2).
[1:8] sn A double-minded man is one whose devotion to God is less than total. His attention is divided between God and other things, and as a consequence he is unstable and therefore unable to receive from God.
[1:9] 40 tn Grk “brother.” Here the term “brother” means “fellow believer” or “fellow Christian” (cf. TEV, NLT “Christians”; CEV “God’s people”). The term broadly connotes familial relationships within the family of God (cf. BDAG 18 s.v. ἀδελφός 2.a).
[1:9] 41 tn Grk “the lowly brother,” but “lowly/humble” is clarified in context by the contrast with “wealthy” in v. 10.
[1:9] 42 tn Grk “let him boast.”
[1:9] 43 tn Grk “his height,” “his exaltation.”
[1:10] 44 tn Grk “a flower of grass.”
[1:11] 45 tn Or “perishes,” “is destroyed.”
[1:12] 46 tn The word for “man” or “individual” here is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” However, as BDAG 79 s.v. 2 says, here it is “equivalent to τὶς someone, a person.”
[1:12] 47 tc Most
[1:13] 48 tn Or “God must not be tested by evil people.”
[1:16] 49 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
[1:17] 50 tn The first phrase refers to the action of giving and the second to what is given.
[1:17] 51 tn Or “All generous giving and every perfect gift from above is coming down.”
[1:17] 52 tn Grk “variation or shadow of turning” (referring to the motions of heavenly bodies causing variations of light and darkness).
[1:18] 53 tn Grk “Having willed, he gave us birth.”
[1:19] 54 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
[1:20] 55 tn The word translated “human” here is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” But it sometimes is used generically to mean “anyone,” “a person” (cf. BDAG 79 s.v. 2), and in this context, contrasted with “God’s righteousness,” the point is “human” anger (not exclusively “male” anger).
[1:20] 56 sn God’s righteousness could refer to (1) God’s righteous standard, (2) the righteousness God gives, (3) righteousness before God, or (4) God’s eschatological righteousness (see P. H. Davids, James [NIGTC], 93, for discussion).
[1:21] 57 tn Or “with meekness.”
[1:23] 58 tn The word for “man” or “individual” is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” However, as BDAG 79 s.v. 2 says, here it is “equivalent to τὶς someone, a person.”
[1:23] 59 tn Grk “the face of his beginning [or origin].”
[1:24] 60 tn Grk “and he has gone out and immediately has forgotten.”
[1:25] 63 tn Grk “in his doing.”
[1:27] 64 tn Or “in the sight of”; Grk “with.”
[1:27] 65 tn Grk “the God and Father.”
[16:1] 66 tn Grk “so that you will not be caused to stumble.”
[16:1] sn In Johannine thought the verb σκανδαλίζω (skandalizw) means to trip up disciples and cause them to fall away from Jesus’ company (John 6:61, 1 John 2:10). Similar usage is found in Didache 16:5, an early Christian writing from around the beginning of the 2nd century
[16:2] 67 tn Or “expel you from.”
[16:2] 68 sn See the note on synagogue in 6:59.
[16:2] 70 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] 71 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] 72 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] 73 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] 74 tn Grk “their hour.”
[16:4] 75 tn The words “about them” are not in the Greek text, but are implied.
[16:4] 76 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] 77 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] 78 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] 79 tn Or “distress” or “grief.”
[16:7] 80 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] 81 tn Grk “when that one.”
[16:8] 82 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] 83 tn Grk “and concerning.”
[16:8] 84 tn Grk “and concerning.”
[16:9] 85 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] 86 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] 87 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] 89 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] 91 sn The ruler of this world is a reference to Satan.
[16:12] 93 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] 94 tn Or (perhaps) “you cannot accept.”
[16:13] 97 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] 98 tn Grk “speak from himself.”
[16:13] 99 tn Or will announce to you.”
[16:13] 100 tn Grk “will tell you the things to come.”
[16:14] 101 tn Grk “That one.”
[16:14] 102 tn Or “will honor me.”
[16:14] 103 tn Or “he will take.”
[16:14] 104 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] 105 tn Or “will announce it to you.”
[16:15] 106 tn Grk “I said he”; the referent (the Spirit) has been specified in the translation for clarity.
[16:15] 107 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] 108 tn Or “will announce it to you.”
[16:16] 109 tn Grk “A little while, and you.”
[16:16] 110 tn Grk “and again a little while, and you.”
[16:16] 111 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] 112 tn Grk “What is this that he is saying to us.”
[16:17] 113 tn Grk “A little while, and you.”
[16:17] 114 tn Grk “and again a little while, and you.”
[16:17] 115 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] 116 tn Grk “they kept on saying.”
[16:18] 117 tn Grk “What is this that he says.”
[16:18] 118 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] 119 tn Or “we do not know.”
[16:18] 120 tn Grk “what he is speaking.”
[16:19] sn Jesus could see. Supernatural knowledge of what the disciples were thinking is not necessarily in view here. Given the disciples’ confused statements in the preceding verses, it was probably obvious to Jesus that they wanted to ask what he meant.
[16:19] 122 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] 123 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] 124 tn Grk “inquiring” or “seeking.”
[16:19] 125 tn Grk “A little while, and you.”
[16:19] 126 tn Grk “and again a little while, and you.”
[16:20] 127 tn Grk “Truly, truly, I say to you.”
[16:20] 128 tn Or “wail,” “cry.”
[16:20] 130 tn Or “sorrowful.”
[16:20] 131 tn Grk “will become.”
[16:21] 132 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] 133 tn Grk “her hour.”
[16:21] 134 tn Grk “that a man” (but in a generic sense, referring to a human being).
[16:21] 135 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] 137 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] 138 tn Grk “And in that day.”
[16:23] 139 tn Grk “Truly, truly, I say to you.”
[16:23] 140 sn This statement is also found in John 15:16.
[16:24] 141 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] 142 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] 144 tn Or “inform you.”
[16:26] 146 tn Grk “In that day.”
[16:26] 147 tn Grk “I do not say to you.”
[16:27] 148 tc A number of early
[16:28] 149 tn Or “into the world; again.” Here πάλιν (palin) functions as a marker of contrast, with the implication of a sequence.
[16:28] 150 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] 152 tn Or “not in parables.” or “not in metaphors.”
[16:29] sn How is the disciples’ reply to Jesus now you are speaking plainly and not in obscure figures of speech to be understood? Their claim to understand seems a bit impulsive. It is difficult to believe that the disciples have really understood the full implications of Jesus’ words, although it is true that he spoke to them plainly and not figuratively in 16:26-28. The disciples will not fully understand all that Jesus has said to them until after his resurrection, when the Holy Spirit will give them insight and understanding (16:13).
[16:30] 153 tn Grk “all things.”
[16:30] 154 tn Grk “and have no need of anyone.”
[16:30] 155 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] 157 tn Grk “Jesus answered them.”
[16:32] 159 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] 160 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] 161 tn Grk “And” (but with some contrastive force).
[16:32] 162 tn Grk “the Father.”
[16:33] 163 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] 164 tn Or “but be courageous.”
[16:33] 165 tn Or “I am victorious over the world,” or “I have overcome the world.”
[16:33] sn The Farewell Discourse proper closes on the triumphant note I have conquered the world, which recalls 1:5 (in the prologue): “the light shines on in the darkness, but the darkness has not mastered it.” Jesus’ words which follow in chap. 17 are addressed not to the disciples but to his Father, as he prays for the consecration of the disciples.
