translation_id: net-engnet

book_id: JHN

label: NET translator note

text: Grk “so that you will not be caused to stumble.” 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 a.d. An example of a disciple who falls away is Judas Iscariot. Here and again in 16:4 Jesus gives the purpose for his telling the disciples about coming persecution: He informs them so that when it happens, the disciples will not fall away , which in this context would refer to the confusion and doubt which they would certainly experience when such persecution began. There may have been a tendency for the disciples to expect immediately after Jesus’ victory over death the institution of the messianic kingdom, particularly in light of the turn of events recorded in the early chapters of Acts. Jesus here forestalls such disillusionment for the disciples by letting them know in advance that they will face persecution and even martyrdom as they seek to carry on his mission in the world after his departure. This material has parallels in the Olivet Discourse ( Matt 24-25 ) and the synoptic parallels.


text: Or “expel you from.”


text: Grk “an hour.”


text: 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.


text: 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.


text: Grk “their hour.”


text: The words “about them” are not in the Greek text, but are implied.


text: Or “distress” or “grief.”


text: 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.


text: Grk “when that one.”


text: 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 .


text: Grk “and concerning.”


text: 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.


text: 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).


text: Or “that.”


text: Or “judged.”


text: Or (perhaps) “you cannot accept.”


text: Grk “that one.”


text: Or “will lead.”


text: Grk “speak from himself.”


text: Or will announce to you.”


text: Grk “will tell you the things to come.”


text: Grk “That one.”


text: Or “will honor me.”


text: Or “he will take.”


text: 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.


text: Or “will announce it to you.”


text: Grk “I said he”; the referent (the Spirit) has been specified in the translation for clarity.


text: Grk “A little while, and you.”


text: Grk “and again a little while, and you.”


text: Grk “What is this that he is saying to us.”


text: Grk “they kept on saying.”


text: Grk “What is this that he says.”


text: 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.


text: Or “we do not know.”


text: Grk “what he is speaking.”


text: Grk “knew.” 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.


text: 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.


text: Καί ( kai ) has been translated as “so” here to indicate the following statement is a result of Jesus’ observation in v. 19 a.


text: Grk “inquiring” or “seeking.”


text: Grk “Truly, truly, I say to you.”


text: Or “wail,” “cry.”


text: Or “lament.”


text: Or “sorrowful.”


text: Grk “will become.”


text: Grk “her hour.”


text: Grk “that a man” (but in a generic sense, referring to a human being).


text: Or “distress.”


text: Grk “And in that day.”


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


text: 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.


text: Grk “an hour.”


text: Or “inform you.”


text: Or “openly.”


text: Grk “In that day.”


text: Grk “I do not say to you.”


text: 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 ]).


text: Or “into the world; again.” Here πάλιν ( palin ) functions as a marker of contrast, with the implication of a sequence.


text: Or “not in parables.” or “not in metaphors.” 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 ).


text: Grk “all things.”


text: Grk “and have no need of anyone.”


text: The word “anything” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.


text: Or “By this.”


text: Grk “Jesus answered them.”


text: 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.


text: Grk “And” (but with some contrastive force).


text: Grk “the Father.”


text: 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.


text: Or “but be courageous.”


text: Or “I am victorious over the world,” or “I have overcome the world.” 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. are addressed not to the disciples but to his Father, as he prays for the consecration of the disciples.