John / Chapter 16

John 16

33 verses • SBL Greek New Testament

Translator's Introduction

What This Chapter Is About

John 16 continues and concludes the farewell discourse. Jesus warns the disciples of coming persecution, then explains that his departure is necessary for the Advocate (the Spirit of truth) to come. He describes the Spirit's work of convicting the world and guiding the disciples into all truth. Jesus then uses the metaphor of a woman in labor to describe the transition from sorrow to joy, promises direct access to the Father in prayer, and closes with the declaration 'I have overcome the world.'

What Makes This Chapter Remarkable

The Paraclete teaching reaches its fullest development in this chapter: the Spirit will convict the world (v. 8), guide into all truth (v. 13), and glorify Jesus (v. 14). The labor metaphor (vv. 21-22) draws on prophetic imagery of Zion's birth pangs (Isaiah 26:17-18, 66:7-8). The climactic declaration 'I have overcome the world' (v. 33) uses the perfect tense nenikeeka, indicating a victory already accomplished even before the cross — an extraordinary claim at the moment of Jesus's greatest apparent vulnerability.

Translation Friction

The precise meaning of the Spirit 'convicting' (elenchei) the world regarding sin, righteousness, and judgment (vv. 8-11) has been debated extensively. The Greek elegchein can mean 'convict, expose, reprove, or prove wrong.' We render the verb and let the explanatory clauses speak for themselves. The phrase 'a little while' (mikron) in verses 16-19 is deliberately ambiguous — it could refer to the crucifixion/resurrection gap, the ascension, or the parousia.

Connections

The persecution warnings connect to 15:18-25 and look forward to the early church's experience in Acts. The Paraclete promises continue from 14:16-17, 14:26, and 15:26-27. The 'little while' language echoes Isaiah 26:20. The labor metaphor draws on the prophetic tradition of eschatological birth pangs. The 'I have overcome' declaration connects to Revelation's conquering language (Revelation 2-3, 5:5).

John 16:1

Ταῦτα λελάληκα ὑμῖν ἵνα μὴ σκανδαλισθῆτε.

"I have told you these things so that you will not fall away.

KJV These things have I spoken unto you, that ye should not be offended.

Notes & Key Terms

Translator Notes

  1. The verb skandalisthete ('be caused to stumble, fall away') is stronger than the KJV's 'offended.' It means to be tripped up in faith, to abandon one's commitment. The word skandalon originally referred to the trigger of a trap. Jesus's warnings about persecution are meant to inoculate the disciples against the shock that could destroy their faith.
John 16:2

ἀποσυναγώγους ποιήσουσιν ὑμᾶς· ἀλλ' ἔρχεται ὥρα ἵνα πᾶς ὁ ἀποκτείνας ὑμᾶς δόξῃ λατρείαν προσφέρειν τῷ θεῷ.

They will expel you from the synagogues. In fact, an hour is coming when everyone who kills you will think he is offering service to God.

KJV They shall put you out of the synagogues: yea, the time cometh, that whosoever killeth you will think that he doeth God service.

Notes & Key Terms

Translator Notes

  1. The term aposynagoogous ('expelled from the synagogue') appears only in John (9:22, 12:42, 16:2) and refers to formal exclusion from the Jewish community — a devastating social and religious penalty. The phrase latreian prospherein ('offering service/worship') is cultic language — those who kill the disciples will regard it as an act of religious worship. This reflects the historical reality of zealous persecution.
John 16:3

καὶ ταῦτα ποιήσουσιν ὅτι οὐκ ἔγνωσαν τὸν πατέρα οὐδὲ ἐμέ.

They will do these things because they have not known the Father or me.

KJV And these things will they do unto you, because they have not known the Father, nor me.

Notes & Key Terms

Translator Notes

  1. The aorist egnosan ('they knew') points to a fundamental failure of recognition rather than a temporary misunderstanding. The persecutors' ignorance of both the Father and Jesus is presented as the root cause of religious violence — they are acting in the name of a God they do not actually know.
John 16:4

ἀλλὰ ταῦτα λελάληκα ὑμῖν ἵνα ὅταν ἔλθῃ ἡ ὥρα αὐτῶν μνημονεύητε αὐτῶν ὅτι ἐγὼ εἶπον ὑμῖν. ταῦτα δὲ ὑμῖν ἐξ ἀρχῆς οὐκ εἶπον, ὅτι μεθ' ὑμῶν ἤμην.

But I have told you these things so that when their hour comes you will remember that I told you about them. I did not tell you these things from the beginning because I was with you.

KJV But these things have I told you, that when the time shall come, ye may remember that I told you of them. And these things I said not unto you at the beginning, because I was with you.

Notes & Key Terms

Translator Notes

  1. The phrase hee hora auton ('their hour') parallels the language of Jesus's own 'hour' throughout John (2:4, 7:30, 12:23, 13:1). As Jesus has his hour appointed by the Father, so the persecutors have their hour permitted by God. The explanation for not telling them earlier — 'because I was with you' — implies that Jesus's physical presence provided the protection that the Spirit's presence will provide after his departure.
John 16:5

νῦν δὲ ὑπάγω πρὸς τὸν πέμψαντά με, καὶ οὐδεὶς ἐξ ὑμῶν ἐρωτᾷ με· ποῦ ὑπάγεις;

But now I am going to the one who sent me, and none of you asks me, 'Where are you going?'

KJV But now I go my way to him that sent me; and none of you asketh me, Whither goest thou?

Notes & Key Terms

Translator Notes

  1. This statement seems to contradict 13:36 (Peter asked 'Where are you going?') and 14:5 (Thomas's question). The point is that now, overwhelmed by grief (v. 6), the disciples have stopped asking the right question. They are consumed by sorrow over the departure rather than curiosity about the destination — which would have led to hope.
John 16:6

ἀλλ' ὅτι ταῦτα λελάληκα ὑμῖν, ἡ λύπη πεπλήρωκεν ὑμῶν τὴν καρδίαν.

But because I have told you these things, sorrow has filled your hearts.

KJV But because I have said these things unto you, sorrow hath filled your heart.

Notes & Key Terms

Translator Notes

  1. The perfect tense pepleeroken ('has filled') describes sorrow as having completely occupied their hearts — leaving no room for the hope Jesus is trying to communicate. The Greek lypee ('grief, sorrow, pain') refers to deep emotional distress, not mere sadness.
John 16:7

ἀλλ' ἐγὼ τὴν ἀλήθειαν λέγω ὑμῖν· συμφέρει ὑμῖν ἵνα ἐγὼ ἀπέλθω. ἐὰν γὰρ μὴ ἀπέλθω, ὁ παράκλητος οὐκ ἐλεύσεται πρὸς ὑμᾶς· ἐὰν δὲ πορευθῶ, πέμψω αὐτὸν πρὸς ὑμᾶς.

But I am telling you the truth: it is to your advantage that I go away. For if I do not go away, the Advocate will not come to you. But if I go, I will send him to you.

KJV Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you.

Notes & Key Terms

Translator Notes

  1. The verb sympherei ('it is advantageous, it is better for') is a strong claim — Jesus asserts that his physical absence is better for the disciples than his physical presence. This is because the Spirit's presence will be universal and internal rather than localized and external. The paradox is startling: the incarnate presence of God will be replaced by something even more beneficial.
John 16:8

καὶ ἐλθὼν ἐκεῖνος ἐλέγξει τὸν κόσμον περὶ ἁμαρτίας καὶ περὶ δικαιοσύνης καὶ περὶ κρίσεως·

When he comes, he will convict the world regarding sin, righteousness, and judgment:

KJV And when he is come, he will reprove the world of sin, and of righteousness, and of judgment:

Notes & Key Terms 1 term

Key Terms

ἐλέγχω elenchō
"convict" — convict, expose, reprove, prove wrong, bring to light

A legal term for proving a case against someone. The Spirit's work is not mere persuasion but demonstration of guilt that cannot be denied.

Translator Notes

  1. The verb elenxei ('will convict, prove wrong, expose') is forensic language — the Spirit acts as a prosecutor demonstrating guilt. The three charges — sin, righteousness, and judgment — are explained in the following verses. The KJV's 'reprove' is weaker than the Greek, which implies successful conviction, not merely accusation.
John 16:9

περὶ ἁμαρτίας μέν, ὅτι οὐ πιστεύουσιν εἰς ἐμέ·

Of sin, because they trust in not on me;.

KJV Of sin, because they believe not on me;

Notes & Key Terms

Translator Notes

  1. Sin is defined here not as moral failure in general but specifically as unbelief — the refusal to trust in Jesus. This is consistent with John's theology throughout the Gospel, where believing or not believing in Jesus is the fundamental human decision (3:18, 3:36, 5:24).
John 16:10

περὶ δικαιοσύνης δέ, ὅτι πρὸς τὸν πατέρα ὑπάγω καὶ οὐκέτι θεωρεῖτέ με·

about righteousness, because I am going to the Father and you will no longer see me;

KJV Of righteousness, because I go to my Father, and ye see me no more;

Notes & Key Terms

Translator Notes

  1. The logic is compressed: Jesus's departure to the Father vindicates his righteousness (dikaiosynees). The world judged Jesus as a sinner and criminal, but his return to the Father proves the world's verdict wrong. The Spirit will expose this — the one the world condemned was in fact the Righteous One.
John 16:11

περὶ δὲ κρίσεως, ὅτι ὁ ἄρχων τοῦ κόσμου τούτου κέκριται.

Of the time of reckoning, because the prince of this world is judged.

KJV Of judgment, because the prince of this world is judged.

Notes & Key Terms 1 term

Key Terms

ὁ ἄρχων τοῦ κόσμου τούτου ho archōn tou kosmou toutou
"the ruler of this world" — ruler, prince, chief, authority of this world order

A Johannine designation for Satan as the power behind the world's opposition to God (cf. 12:31, 14:30). The phrase implies that the world-system has a spiritual head whose authority Jesus's death and resurrection will decisively break.

Translator Notes

  1. The perfect tense kekritai ('has been judged') indicates that the ruler of this world (ho archon tou kosmou toutou) has already been condemned — the verdict is settled even before the cross. This echoes 12:31 ('now the ruler of this world will be cast out'). The Spirit convicts the world that its ruler has lost, and therefore the world's system of values stands condemned.
John 16:12

Ἔτι πολλὰ ἔχω ὑμῖν λέγειν, ἀλλ' οὐ δύνασθε βαστάζειν ἄρτι·

I still have many things to tell you, but you cannot bear them now.

KJV I have yet many things to say unto you, but ye cannot bear them now.

Notes & Key Terms

Translator Notes

  1. The verb bastazein ('to bear, carry, endure') suggests that the additional truths would be too heavy for the disciples in their current state of grief and incomprehension. Jesus exercises pastoral restraint — revelation is given in accordance with the disciples' capacity to receive it.
John 16:13

ὅταν δὲ ἔλθῃ ἐκεῖνος, τὸ πνεῦμα τῆς ἀληθείας, ὁδηγήσει ὑμᾶς ἐν τῇ ἀληθείᾳ πάσῃ· οὐ γὰρ λαλήσει ἀφ' ἑαυτοῦ, ἀλλ' ὅσα ἀκούσει λαλήσει, καὶ τὰ ἐρχόμενα ἀναγγελεῖ ὑμῖν.

But when he comes, the Spirit of truth, he will guide you into all the truth. For he will not speak on his own authority, but whatever he hears he will speak, and he will declare to you the things that are to come.

KJV Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come.

Notes & Key Terms

Translator Notes

  1. The verb hodeegesei ('will guide') pictures the Spirit as a guide leading travelers along a path. The phrase en tee aleetheia pasee ('into all the truth') uses the article — 'the truth' — indicating the full truth about Jesus and his significance, not abstract omniscience. The Spirit's dependence on what he 'hears' parallels Jesus's own dependence on the Father (5:30, 8:28). The phrase ta erchomena ('the things coming') refers to future events and their meaning.
John 16:14

ἐκεῖνος ἐμὲ δοξάσει, ὅτι ἐκ τοῦ ἐμοῦ λήμψεται καὶ ἀναγγελεῖ ὑμῖν.

He will glorify me, because he will take what is mine and declare it to you.

KJV He shall glorify me: for he shall receive of mine, and shall shew it unto you.

Notes & Key Terms

Translator Notes

  1. The Spirit's primary work is Christocentric — he glorifies Jesus, not himself. The verb leempsetsai ('will take, receive') indicates that the Spirit's teaching content comes from Jesus. This establishes a chain of revelation: Father to Son to Spirit to disciples.
John 16:15

πάντα ὅσα ἔχει ὁ πατὴρ ἐμά ἐστιν· διὰ τοῦτο εἶπον ὅτι ἐκ τοῦ ἐμοῦ λαμβάνει καὶ ἀναγγελεῖ ὑμῖν.

Everything the Father has is mine. That is why I said that he takes what is mine and will declare it to you.

KJV All things that the Father hath are mine: therefore said I, that he shall take of mine, and shall shew it unto you.

Notes & Key Terms

Translator Notes

  1. The claim panta hosa echei ho pateer ema estin ('everything the Father has is mine') is one of the most sweeping claims of unity with the Father in the Gospel. Because the Father and Son share everything, the Spirit's drawing from Jesus is simultaneously drawing from the Father. The revelation chain is unbroken.
John 16:16

Μικρὸν καὶ οὐκέτι θεωρεῖτέ με, καὶ πάλιν μικρὸν καὶ ὄψεσθέ με.

A little while, and you will no longer see me. Then again a little while, and you will see me."

KJV A little while, and ye shall not see me: and again, a little while, and ye shall see me, because I go to the Father.

Notes & Key Terms

Translator Notes

  1. The SBLGNT does not include the final clause 'because I go to the Father' (hoti hypago pros ton patera), which is present in some manuscripts and in the KJV. We follow the critical text. The word mikron ('a little while') is deliberately enigmatic, creating the confusion the disciples express in the next verses. The two different verbs for 'see' — theoreite (present, continuous observation) and opsesthe (future, experiential seeing) — may indicate different qualities of perception.
John 16:17

εἶπαν οὖν ἐκ τῶν μαθητῶν αὐτοῦ πρὸς ἀλλήλους· τί ἐστιν τοῦτο ὃ λέγει ἡμῖν· μικρὸν καὶ οὐ θεωρεῖτέ με, καὶ πάλιν μικρὸν καὶ ὄψεσθέ με; καί· ὅτι ὑπάγω πρὸς τὸν πατέρα;

Some of his disciples said to one another, "What is this that he is telling us: 'A little while, and you will not see me, and then again a little while, and you will see me'? And, 'Because I am going to the Father'?"

KJV Then said some of his disciples among themselves, What is this that he saith unto us, A little while, and ye shall not see me: and again, a little while, and ye shall see me: and, Because I go to the Father?

Notes & Key Terms

Translator Notes

  1. The disciples quote Jesus back to one another, trying to understand his meaning. Their confusion is characteristic of the Johannine misunderstanding motif, where characters take Jesus's words at face value and miss the deeper meaning (cf. 3:4, 4:15, 6:52). The phrase 'because I am going to the Father' appears in the disciples' quotation even though the SBLGNT omits it from verse 16 — suggesting they are combining statements from different points in the discourse.
John 16:18

ἔλεγον οὖν· τί ἐστιν τοῦτο ὃ λέγει τὸ μικρόν; οὐκ οἴδαμεν τί λαλεῖ.

They kept saying, "What is this 'little while' he is talking about? We do not understand what he is saying."

KJV They said therefore, What is this that he saith, A little while? we cannot tell what he saith.

Notes & Key Terms

Translator Notes

  1. The imperfect elegon ('they kept saying') indicates repeated, ongoing discussion — the disciples are turning the phrase over among themselves without resolution. Their honest confession ouk oidamen ('we do not know/understand') echoes a persistent theme in John where the disciples struggle to comprehend Jesus's teaching until after the resurrection (cf. 2:22, 12:16).
John 16:19

ἔγνω Ἰησοῦς ὅτι ἤθελον αὐτὸν ἐρωτᾶν, καὶ εἶπεν αὐτοῖς· περὶ τούτου ζητεῖτε μετ' ἀλλήλων ὅτι εἶπον· μικρὸν καὶ οὐ θεωρεῖτέ με, καὶ πάλιν μικρὸν καὶ ὄψεσθέ με;

Jesus knew that they wanted to ask him, so he said to them, "Are you discussing with one another what I meant by saying, 'A little while, and you will not see me, and then again a little while, and you will see me'?

KJV Now Jesus knew that they were desirous to ask him, and said unto them, Do ye enquire among yourselves of that I said, A little while, and ye shall not see me: and again, a little while, and ye shall see me?

Notes & Key Terms

Translator Notes

  1. The verb egnoo ('knew') indicates Jesus's supernatural awareness of their thoughts, a recurring feature in John (1:48, 2:24-25, 6:64). The verb eethelohn ('they wanted') suggests they desired to ask but were too confused or intimidated to voice the question directly.
John 16:20

ἀμὴν ἀμὴν λέγω ὑμῖν ὅτι κλαύσετε καὶ θρηνήσετε ὑμεῖς, ὁ δὲ κόσμος χαρήσεται· ὑμεῖς λυπηθήσεσθε, ἀλλ' ἡ λύπη ὑμῶν εἰς χαρὰν γενήσεται.

Truly, truly, I tell you, you will weep and mourn, but the world will rejoice. You will be sorrowful, but your sorrow will be turned into joy.

KJV Verily, verily, I say unto you, That ye shall weep and lament, but the world shall rejoice: and ye shall be sorrowful, but your sorrow shall be turned into joy.

Notes & Key Terms

Translator Notes

  1. The double ameen ('truly, truly') signals a solemn and authoritative declaration. The three pairs — weeping/mourning, world rejoicing/disciples sorrowing, sorrow/joy — create a carefully structured prophecy of the crucifixion-to-resurrection reversal. The phrase eis charan geneesetai ('will become into joy') means not that sorrow will be replaced by joy but that the very sorrow itself will be transformed into joy — the same event (the cross) that causes grief will become the source of joy.
John 16:21

ἡ γυνὴ ὅταν τίκτῃ λύπην ἔχει, ὅτι ἦλθεν ἡ ὥρα αὐτῆς· ὅταν δὲ γεννήσῃ τὸ παιδίον, οὐκέτι μνημονεύει τῆς θλίψεως διὰ τὴν χαρὰν ὅτι ἐγεννήθη ἄνθρωπος εἰς τὸν κόσμον.

When a woman is giving birth, she has pain because her hour has come. But when she has delivered the baby, she no longer remembers the anguish, because of the joy that a person has been born into the world.

KJV A woman when she is in travail hath sorrow, because her hour is come: but as soon as she is delivered of the child, she remembereth no more the anguish, for joy that a man is born into the world.

Notes & Key Terms

Translator Notes

  1. The phrase 'her hour has come' (eelthen hee hora autees) deliberately echoes the language of Jesus's own 'hour' (12:23, 13:1, 17:1), connecting the woman's suffering to Jesus's passion. The Greek anthropos ('a person, a human being') rather than a more specific term gives the birth a universal quality. The prophetic tradition uses labor imagery for the suffering that precedes divine deliverance (Isaiah 26:17-18, 66:7-8, Micah 4:9-10).
  2. [TCR Cross-Reference] Quotes Isaiah 26:17-18. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.
  3. [TCR Cross-Reference] Quotes Micah 4:9-10. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.
John 16:22

καὶ ὑμεῖς οὖν νῦν μὲν λύπην ἔχετε· πάλιν δὲ ὄψομαι ὑμᾶς, καὶ χαρήσεται ὑμῶν ἡ καρδία, καὶ τὴν χαρὰν ὑμῶν οὐδεὶς αἴρει ἀφ' ὑμῶν.

So you also have sorrow now, but I will see you again, and your hearts will rejoice, and no one will take your joy from you.

KJV And ye now therefore have sorrow: but I will see you again, and your heart shall rejoice, and your joy no man taketh from you.

Notes & Key Terms

Translator Notes

  1. The application of the labor metaphor is direct: the disciples' current sorrow corresponds to labor pains, and Jesus's return (the resurrection) corresponds to the birth that transforms pain into joy. The promise 'no one will take your joy from you' (teen charan hymoon oudeis airei aph hymoon) uses the present tense airei, suggesting that this joy, once given, is permanently beyond anyone's power to remove.
John 16:23

καὶ ἐν ἐκείνῃ τῇ ἡμέρᾳ ἐμὲ οὐκ ἐρωτήσετε οὐδέν. ἀμὴν ἀμὴν λέγω ὑμῖν, ἄν τι αἰτήσητε τὸν πατέρα ἐν τῷ ὀνόματί μου δώσει ὑμῖν.

In that day you will ask me nothing. Truly, truly, I tell you, whatever you ask the Father in my name, he will give you.

KJV And in that day ye shall ask me nothing. Verily, verily, I say unto you, Whatsoever ye shall ask the Father in my name, he will give it you.

Notes & Key Terms

Translator Notes

  1. The Greek uses two different verbs for 'ask': erooteesete ('ask a question, inquire') and aiteesete ('ask for, request, petition'). In that day — the post-resurrection era — the disciples will no longer need to question Jesus for understanding (the Spirit will guide them), and their prayers to the Father in Jesus's name will be answered. 'In my name' (en to onomati mou) means by his authority and in alignment with his character, not as a magic formula.
John 16:24

ἕως ἄρτι οὐκ ᾐτήσατε οὐδὲν ἐν τῷ ὀνόματί μου· αἰτεῖτε καὶ λήμψεσθε, ἵνα ἡ χαρὰ ὑμῶν ᾖ πεπληρωμένη.

Until now you have asked for nothing in my name. Ask, and you will receive, so that your joy may be made complete.

KJV Hitherto have ye asked nothing in my name: ask, and ye shall receive, that your joy may be full.

Notes & Key Terms

Translator Notes

  1. The adverb heos arti ('until now') marks a turning point — a new era of prayer in Jesus's name is about to begin. The connection between prayer, answered requests, and complete joy (pepleeromenee, 'having been made full') echoes 15:11. The imperative aiteite ('ask!') is a present tense command implying ongoing, habitual practice.
John 16:25

Ταῦτα ἐν παροιμίαις λελάληκα ὑμῖν· ἔρχεται ὥρα ὅτε οὐκέτι ἐν παροιμίαις λαλήσω ὑμῖν, ἀλλὰ παρρησίᾳ περὶ τοῦ πατρὸς ἀπαγγελῶ ὑμῖν.

I have said these things to you in figures of speech. An hour is coming when I will no longer speak to you in figures of speech, but will tell you plainly about the Father.

KJV These things have I spoken unto you in proverbs: but the time cometh, when I shall no more speak unto you in proverbs, but I shall shew you plainly of the Father.

Notes & Key Terms

Translator Notes

  1. The Greek paroimiais ('proverbs, figures of speech, riddles') is broader than 'proverbs' — it includes any indirect or veiled speech. The contrast with parreesia ('plainly, openly, with boldness') promises a shift from enigmatic teaching to direct revelation. This shift is associated with the coming of the Spirit (v. 13) who will make plain what Jesus taught in veiled terms.
John 16:26

ἐν ἐκείνῃ τῇ ἡμέρᾳ ἐν τῷ ὀνόματί μου αἰτήσεσθε, καὶ οὐ λέγω ὑμῖν ὅτι ἐγὼ ἐρωτήσω τὸν πατέρα περὶ ὑμῶν·

In that day you will ask in my name, and I am not saying that I will ask the Father on your behalf,

KJV At that day ye shall ask in my name: and I say not unto you, that I will pray the Father for you:

Notes & Key Terms

Translator Notes

  1. This verse has been misread as Jesus saying he will not intercede (contradicting Romans 8:34 and 1 John 2:1). The point is rather that direct intercession will not be the primary dynamic — the disciples will have their own direct access to the Father. Jesus is not denying his intercessory role but emphasizing the Father's direct love for the disciples.
John 16:27

αὐτὸς γὰρ ὁ πατὴρ φιλεῖ ὑμᾶς, ὅτι ὑμεῖς ἐμὲ πεφιλήκατε καὶ πεπιστεύκατε ὅτι ἐγὼ παρὰ τοῦ θεοῦ ἐξῆλθον.

And have believed that i came out from god, because the Father himself loveth you, because you have loved me.

KJV For the Father himself loveth you, because ye have loved me, and have believed that I came out from God.

Notes & Key Terms

Translator Notes

  1. The verb philei ('loves') here is the word for personal, affectionate love rather than agapao. The Father's love for the disciples is warm and intimate. The perfect tenses pephileekate ('you have loved') and pepisteukate ('you have believed') indicate ongoing states that began in the past. The phrase para tou theou ('from God, from the presence of God') asserts Jesus's divine origin.
John 16:28

ἐξῆλθον παρὰ τοῦ πατρὸς καὶ ἐλήλυθα εἰς τὸν κόσμον· πάλιν ἀφίημι τὸν κόσμον καὶ πορεύομαι πρὸς τὸν πατέρα.

I came from the Father and have come into the world. Now I am leaving the world and going to the Father."

KJV I came forth from the Father, and am come into the world: again, I leave the world, and go to the Father.

Notes & Key Terms

Translator Notes

  1. This verse summarizes the entire Johannine Christology in four movements: origin (from the Father), incarnation (into the world), departure (leaving the world), and return (to the Father). The chiastic structure (Father → world → world → Father) frames Jesus's earthly ministry as a round trip from and back to the Father's presence.
John 16:29

Λέγουσιν οἱ μαθηταὶ αὐτοῦ· ἴδε νῦν ἐν παρρησίᾳ λαλεῖς καὶ παροιμίαν οὐδεμίαν λέγεις.

His disciples said, "Now you are speaking plainly and not using figures of speech!

KJV His disciples said unto him, Lo, now speakest thou plainly, and speakest no proverb.

Notes & Key Terms

Translator Notes

  1. The disciples' enthusiasm is somewhat premature — they think they have achieved the understanding Jesus promised for 'that day' (v. 25), but Jesus will immediately challenge this confidence (v. 31). The irony is characteristic of John: the disciples claim clarity at the very moment they are about to demonstrate their confusion by abandoning Jesus.
John 16:30

νῦν οἴδαμεν ὅτι οἶδας πάντα καὶ οὐ χρείαν ἔχεις ἵνα τίς σε ἐρωτᾷ· ἐν τούτῳ πιστεύομεν ὅτι ἀπὸ θεοῦ ἐξῆλθες.

Now we know that you know all things and do not need anyone to question you. By this we believe that you came from God."

KJV Now are we sure that thou knowest all things, and needest not that any man should ask thee: by this we believe that thou camest forth from God.

Notes & Key Terms

Translator Notes

  1. The disciples' confession oidamen ('we know') and pisteuomen ('we believe') represents genuine but still immature faith. Jesus's knowledge of their unspoken questions (v. 19) has convinced them of his omniscience and divine origin. Yet the faith expressed here will be severely tested within hours.
John 16:31

ἀπεκρίθη αὐτοῖς Ἰησοῦς· ἄρτι πιστεύετε;

Jesus responded them, Do you now believe?

KJV Jesus answered them, Do ye now believe?

Notes & Key Terms

Translator Notes

  1. The question arti pisteuete could be read as a statement ('Now you believe') or a question ('Do you now believe?'). The interrogative reading fits better with the following prediction of their scattering. The adverb arti ('now, at this moment') carries a note of irony — their belief is real but about to be tested by catastrophic events.
John 16:32

ἰδοὺ ἔρχεται ὥρα καὶ ἐλήλυθεν ἵνα σκορπισθῆτε ἕκαστος εἰς τὰ ἴδια κἀμὲ μόνον ἀφῆτε· καὶ οὐκ εἰμὶ μόνος, ὅτι ὁ πατὴρ μετ' ἐμοῦ ἐστιν.

Look, an hour is coming — and has come — when you will be scattered, each to his own home, and you will leave me alone. Yet I am not alone, because the Father is with me.

KJV Behold, the hour cometh, yea, is now come, that ye shall be scattered, every man to his own, and shall leave me alone: and yet I am not alone, because the Father is with me.

Notes & Key Terms

Translator Notes

  1. The verb skorpisthete ('be scattered') echoes Zechariah 13:7 ('Strike the shepherd, and the sheep will be scattered'), which Jesus quotes in the Synoptic accounts (Matthew 26:31, Mark 14:27). The phrase eis ta idia ('to his own things/home') is the same expression used in the Prologue (1:11, 'his own'). The juxtaposition of abandonment by the disciples and the Father's continued presence demonstrates that Jesus faces the cross in conscious reliance on the Father.
  2. [TCR Cross-Reference] Draws on Zechariah 13:7. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.
John 16:33

ταῦτα λελάληκα ὑμῖν ἵνα ἐν ἐμοὶ εἰρήνην ἔχητε. ἐν τῷ κόσμῳ θλῖψιν ἔχετε· ἀλλὰ θαρσεῖτε, ἐγὼ νενίκηκα τὸν κόσμον.

I have told you these things so that in me you may have peace. In the world you have tribulation. But take courage — I have overcome the world."

KJV These things I have spoken unto you, that in me ye might have peace. In the world ye shall have tribulation: but be of good cheer; I have overcome the world.

Notes & Key Terms 2 terms

Key Terms

εἰρήνη eirēnē
"peace" — peace, wholeness, well-being, harmony

The Greek equivalent of the Hebrew shalom. Here it denotes not the absence of conflict (tribulation is guaranteed) but an inner wholeness rooted in relationship with Jesus that persists through suffering.

νικάω nikaō
"overcome" — conquer, overcome, prevail, be victorious

The perfect tense indicates a completed victory with ongoing results. Jesus has already won the decisive battle even before the cross — the cross itself is the victory, not the defeat.

Translator Notes

  1. The contrast is spatial: 'in me' (en emoi) peace; 'in the world' (en to kosmo) tribulation. The imperative tharseite ('take courage, be of good cheer') is a command, not a suggestion. The perfect tense nenikeeka ('I have overcome') is extraordinary — Jesus speaks of his victory as already accomplished before the cross. This is not future hope but present reality declared in advance. The verb nikao ('to conquer, overcome') becomes a key term in Revelation for the victory of Christ and his followers.
Chapter 15 Report an error John index Chapter 17