Yohanes 16:16-33
Konteks16:16 In a little while you 1 will see me no longer; again after a little while, you 2 will see me.” 3
16:17 Then some of his disciples said to one another, “What is the meaning of what he is saying, 4 ‘In a little while you 5 will not see me; again after a little while, you 6 will see me,’ and, ‘because I am going to the Father’?” 7 16:18 So they kept on repeating, 8 “What is the meaning of what he says, 9 ‘In a little while’? 10 We do not understand 11 what he is talking about.” 12
16:19 Jesus could see 13 that they wanted to ask him about these things, 14 so 15 he said to them, “Are you asking 16 each other about this – that I said, ‘In a little while you 17 will not see me; again after a little while, you 18 will see me’? 16:20 I tell you the solemn truth, 19 you will weep 20 and wail, 21 but the world will rejoice; you will be sad, 22 but your sadness will turn into 23 joy. 16:21 When a woman gives birth, she has distress 24 because her time 25 has come, but when her child is born, she no longer remembers the suffering because of her joy that a human being 26 has been born into the world. 27 16:22 So also you have sorrow 28 now, but I will see you again, and your hearts will rejoice, and no one will take your joy away from you. 29 16:23 At that time 30 you will ask me nothing. I tell you the solemn truth, 31 whatever you ask the Father in my name he will give you. 32 16:24 Until now you have not asked for anything in my name. Ask and you will receive it, 33 so that your joy may be complete.
16:25 “I have told you these things in obscure figures of speech; 34 a time 35 is coming when I will no longer speak to you in obscure figures, but will tell you 36 plainly 37 about the Father. 16:26 At that time 38 you will ask in my name, and I do not say 39 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. 40 16:28 I came from the Father and entered into the world, but in turn, 41 I am leaving the world and going back to the Father.” 42
16:29 His disciples said, “Look, now you are speaking plainly 43 and not in obscure figures of speech! 44 16:30 Now we know that you know everything 45 and do not need anyone 46 to ask you anything. 47 Because of this 48 we believe that you have come from God.”
16:31 Jesus replied, 49 “Do you now believe? 16:32 Look, a time 50 is coming – and has come – when you will be scattered, each one to his own home, 51 and I will be left alone. 52 Yet 53 I am not alone, because my Father 54 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, 55 but take courage 56 – I have conquered the world.” 57
[16:16] 1 tn Grk “A little while, and you.”
[16:16] 2 tn Grk “and again a little while, and you.”
[16:16] 3 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] 4 tn Grk “What is this that he is saying to us.”
[16:17] 5 tn Grk “A little while, and you.”
[16:17] 6 tn Grk “and again a little while, and you.”
[16:17] 7 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] 8 tn Grk “they kept on saying.”
[16:18] 9 tn Grk “What is this that he says.”
[16:18] 10 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] 11 tn Or “we do not know.”
[16:18] 12 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] 14 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] 15 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] 16 tn Grk “inquiring” or “seeking.”
[16:19] 17 tn Grk “A little while, and you.”
[16:19] 18 tn Grk “and again a little while, and you.”
[16:20] 19 tn Grk “Truly, truly, I say to you.”
[16:20] 20 tn Or “wail,” “cry.”
[16:20] 23 tn Grk “will become.”
[16:21] 24 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] 26 tn Grk “that a man” (but in a generic sense, referring to a human being).
[16:21] 27 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] 29 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] 30 tn Grk “And in that day.”
[16:23] 31 tn Grk “Truly, truly, I say to you.”
[16:23] 32 sn This statement is also found in John 15:16.
[16:24] 33 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] 34 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] 36 tn Or “inform you.”
[16:26] 38 tn Grk “In that day.”
[16:26] 39 tn Grk “I do not say to you.”
[16:27] 40 tc A number of early
[16:28] 41 tn Or “into the world; again.” Here πάλιν (palin) functions as a marker of contrast, with the implication of a sequence.
[16:28] 42 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] 44 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] 45 tn Grk “all things.”
[16:30] 46 tn Grk “and have no need of anyone.”
[16:30] 47 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] 49 tn Grk “Jesus answered them.”
[16:32] 51 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] 52 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] 53 tn Grk “And” (but with some contrastive force).
[16:32] 54 tn Grk “the Father.”
[16:33] 55 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] 56 tn Or “but be courageous.”
[16:33] 57 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.
