2 Chronicles 31:1-21 
Context31:1 When all this was over, the Israelites 1 who were in the cities of Judah went out and smashed the sacred pillars, cut down the Asherah poles, and demolished 2 all the high places and altars throughout Judah, Benjamin, Ephraim, and Manasseh. 3 Then all the Israelites returned to their own homes in their cities. 4
31:2 Hezekiah appointed the divisions of the priests and Levites to do their assigned tasks 5 – to offer burnt sacrifices and present offerings and to serve, give thanks, and offer praise in the gates of the Lord’s sanctuary. 6
31:3 The king contributed 7 some of what he owned for burnt sacrifices, including the morning and evening burnt sacrifices and the burnt sacrifices made on Sabbaths, new moon festivals, and at other appointed times prescribed 8 in the law of the Lord. 31:4 He ordered 9 the people living in Jerusalem 10 to contribute the portion prescribed for the priests and Levites so they might be obedient 11 to the law of the Lord. 31:5 When the edict was issued, 12 the Israelites freely contributed 13 the initial portion of their grain, wine, olive oil, honey, and all the produce of their fields. They brought a tenth of everything, which added up to a huge amount. 31:6 The Israelites and people of Judah 14 who lived in the cities of Judah also contributed a tenth of their cattle and sheep, as well as a tenth of the holy items consecrated to the Lord their God. They brought them and placed them in many heaps. 15 31:7 In the third month they began piling their contributions in heaps 16 and finished in the seventh month. 31:8 When Hezekiah and the officials came and saw the heaps, they praised the Lord and pronounced blessings on his people Israel. 17
31:9 When Hezekiah asked the priests and Levites about the heaps, 31:10 Azariah, the head priest from the family of Zadok, said to him, “Since the contributions began arriving in the Lord’s temple, we have had plenty to eat and have a large quantity left over. For the Lord has blessed his people, and this large amount remains.” 31:11 Hezekiah ordered that storerooms be prepared in the Lord’s temple. When this was done, 18 31:12 they brought in the contributions, tithes, 19 and consecrated items that had been offered. 20 Konaniah, a Levite, was in charge of all this, assisted by his brother Shimei. 31:13 Jehiel, Azaziah, Nahath, Asahel, Jerimoth, Jozabad, Eliel, Ismakiah, Mahath, and Benaiah worked under the supervision of Konaniah and his brother Shimei, as directed by King Hezekiah and Azariah, the supervisor of God’s temple.
31:14 Kore son of Imnah, a Levite and the guard on the east side, was in charge of the voluntary offerings made to God and disbursed the contributions made to the Lord and the consecrated items. 31:15 In the cities of the priests, Eden, Miniamin, Jeshua, Shemaiah, Amariah, and Shecaniah faithfully assisted him in making disbursements to their fellow priests 21 according to their divisions, regardless of age. 22 31:16 They made disbursements to all the males three years old and up who were listed in the genealogical records – to all who would enter the Lord’s temple to serve on a daily basis and fulfill their duties as assigned to their divisions. 23 31:17 They made disbursements to the priests listed in the genealogical records by their families, and to the Levites twenty years old and up, according to their duties as assigned to their divisions, 31:18 and to all the infants, wives, sons, and daughters of the entire assembly listed in the genealogical records, for they faithfully consecrated themselves. 31:19 As for the descendants of Aaron, the priests who lived in the outskirts of all their cities, 24 men were assigned 25 to disburse portions to every male among the priests and to every Levite listed in the genealogical records.
31:20 This is what Hezekiah did throughout Judah. He did what the Lord his God considered good and right and faithful. 31:21 He wholeheartedly and successfully reinstituted service in God’s temple and obedience to the law, in order to follow his God. 26
Revelation 17:1-18
Context17:1 Then 27 one of the seven angels who had the seven bowls came and spoke to me. 28 “Come,” he said, “I will show you the condemnation and punishment 29 of the great prostitute who sits on many waters, 17:2 with whom the kings of the earth committed sexual immorality and the earth’s inhabitants got drunk with the wine of her immorality.” 30 17:3 So 31 he carried me away in the Spirit 32 to a wilderness, 33 and there 34 I saw a woman sitting on a scarlet beast that was full of blasphemous names and had seven heads and ten horns. 17:4 Now 35 the woman was dressed in purple and scarlet clothing, 36 and adorned with gold, 37 precious stones, and pearls. She held 38 in her hand a golden cup filled with detestable things and unclean things from her sexual immorality. 39 17:5 On 40 her forehead was written a name, a mystery: 41 “Babylon the Great, the Mother of prostitutes and of the detestable things of the earth.” 17:6 I saw that the woman was drunk with the blood of the saints and the blood of those who testified to Jesus. 42 I 43 was greatly astounded 44 when I saw her. 17:7 But 45 the angel said to me, “Why are you astounded? I will interpret 46 for you the mystery of the woman and of the beast with the seven heads and ten horns that carries her. 17:8 The beast you saw was, and is not, but is about to come up from the abyss 47 and then go to destruction. The 48 inhabitants of the earth – all those whose names have not been written in the book of life since the foundation of the world – will be astounded when they see that 49 the beast was, and is not, but is to come. 17:9 (This requires 50 a mind that has wisdom.) The seven heads are seven mountains 51 the woman sits on. They are also seven kings: 17:10 five have fallen; one is, 52 and the other has not yet come, but whenever he does come, he must remain for only a brief time. 17:11 The 53 beast that was, and is not, is himself an eighth king and yet is one of the seven, and is going to destruction. 17:12 The 54 ten horns that you saw are ten kings who have not yet received a kingdom, but will receive ruling authority 55 as kings with the beast for one hour. 17:13 These kings 56 have a single intent, and they will give their power and authority to the beast. 17:14 They will make war with the Lamb, but the Lamb will conquer them, because he is Lord of lords and King of kings, and those accompanying 57 the Lamb are the called, chosen, and faithful.”
17:15 Then 58 the angel 59 said to me, “The waters you saw (where the prostitute is seated) are peoples, multitudes, 60 nations, and languages. 17:16 The 61 ten horns that you saw, and the beast – these will hate the prostitute and make her desolate and naked. They 62 will consume her flesh and burn her up with fire. 63 17:17 For God has put into their minds 64 to carry out his purpose 65 by making 66 a decision 67 to give their royal power 68 to the beast until the words of God are fulfilled. 69 17:18 As for 70 the woman you saw, she is the great city that has sovereignty over the kings of the earth.”
Zechariah 13:2-9
Context13:2 And also on that day,” says the Lord who rules over all, “I will remove 71 the names of the idols from the land and they will never again be remembered. Moreover, I will remove the prophets and the unclean spirit from the land. 13:3 Then, if anyone prophesies in spite of this, his father and mother to whom he was born will say to him, ‘You cannot live, for you lie in the name of the Lord.’ Then his father and mother to whom he was born will run him through with a sword when he prophesies. 72
13:4 “Therefore, on that day each prophet will be ashamed of his vision when he prophesies and will no longer wear the hairy garment 73 of a prophet to deceive the people. 74 13:5 Instead he will say, ‘I am no prophet – indeed, I am a farmer, for a man has made me his indentured servant since my youth.’ 75 13:6 Then someone will ask him, ‘What are these wounds on your chest?’ 76 and he will answer, ‘Some that I received in the house of my friends.’
13:7 “Awake, sword, against my shepherd,
against the man who is my associate,”
says the Lord who rules over all.
Strike the shepherd that the flock may be scattered; 77
I will turn my hand against the insignificant ones.
13:8 It will happen in all the land, says the Lord,
that two-thirds of the people 78 in it will be cut off and die,
but one-third will be left in it. 79
13:9 Then I will bring the remaining third into the fire;
I will refine them like silver is refined
and will test them like gold is tested.
They will call on my name and I will answer;
I will say, ‘These are my people,’
and they will say, ‘The Lord is my God.’” 80
John 16:1-33
Context16:1 “I have told you all these things so that you will not fall away. 81 16:2 They will put you out of 82 the synagogue, 83 yet a time 84 is coming when the one who kills you will think he is offering service to God. 85 16:3 They 86 will do these things because they have not known the Father or me. 87 16:4 But I have told you these things 88 so that when their time 89 comes, you will remember that I told you about them. 90
“I did not tell you these things from the beginning because I was with you. 91 16:5 But now I am going to the one who sent me, 92 and not one of you is asking me, ‘Where are you going?’ 93 16:6 Instead your hearts are filled with sadness 94 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 95 will not come to you, but if I go, I will send him to you. 16:8 And when he 96 comes, he will prove the world wrong 97 concerning sin and 98 righteousness and 99 judgment – 16:9 concerning sin, because 100 they do not believe in me; 101 16:10 concerning righteousness, 102 because 103 I am going to the Father and you will see me no longer; 16:11 and concerning judgment, 104 because 105 the ruler of this world 106 has been condemned. 107
16:12 “I have many more things to say to you, 108 but you cannot bear 109 them now. 16:13 But when he, 110 the Spirit of truth, comes, he will guide 111 you into all truth. 112 For he will not speak on his own authority, 113 but will speak whatever he hears, and will tell you 114 what is to come. 115 16:14 He 116 will glorify me, 117 because he will receive 118 from me what is mine 119 and will tell it to you. 120 16:15 Everything that the Father has is mine; that is why I said the Spirit 121 will receive from me what is mine 122 and will tell it to you. 123 16:16 In a little while you 124 will see me no longer; again after a little while, you 125 will see me.” 126
16:17 Then some of his disciples said to one another, “What is the meaning of what he is saying, 127 ‘In a little while you 128 will not see me; again after a little while, you 129 will see me,’ and, ‘because I am going to the Father’?” 130 16:18 So they kept on repeating, 131 “What is the meaning of what he says, 132 ‘In a little while’? 133 We do not understand 134 what he is talking about.” 135
16:19 Jesus could see 136 that they wanted to ask him about these things, 137 so 138 he said to them, “Are you asking 139 each other about this – that I said, ‘In a little while you 140 will not see me; again after a little while, you 141 will see me’? 16:20 I tell you the solemn truth, 142 you will weep 143 and wail, 144 but the world will rejoice; you will be sad, 145 but your sadness will turn into 146 joy. 16:21 When a woman gives birth, she has distress 147 because her time 148 has come, but when her child is born, she no longer remembers the suffering because of her joy that a human being 149 has been born into the world. 150 16:22 So also you have sorrow 151 now, but I will see you again, and your hearts will rejoice, and no one will take your joy away from you. 152 16:23 At that time 153 you will ask me nothing. I tell you the solemn truth, 154 whatever you ask the Father in my name he will give you. 155 16:24 Until now you have not asked for anything in my name. Ask and you will receive it, 156 so that your joy may be complete.
16:25 “I have told you these things in obscure figures of speech; 157 a time 158 is coming when I will no longer speak to you in obscure figures, but will tell you 159 plainly 160 about the Father. 16:26 At that time 161 you will ask in my name, and I do not say 162 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. 163 16:28 I came from the Father and entered into the world, but in turn, 164 I am leaving the world and going back to the Father.” 165
16:29 His disciples said, “Look, now you are speaking plainly 166 and not in obscure figures of speech! 167 16:30 Now we know that you know everything 168 and do not need anyone 169 to ask you anything. 170 Because of this 171 we believe that you have come from God.”
16:31 Jesus replied, 172 “Do you now believe? 16:32 Look, a time 173 is coming – and has come – when you will be scattered, each one to his own home, 174 and I will be left alone. 175 Yet 176 I am not alone, because my Father 177 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, 178 but take courage 179 – I have conquered the world.” 180
1 tn Heb “all Israel.”
2 tn Or “tore down.”
3 tn Heb “the high places and the altars from all Judah and Benjamin and in Ephraim and in Manasseh until finished.”
4 tn Heb “and the sons of Israel returned, each to his possession to their cities.”
5 tn Heb “and Hezekiah appointed the divisions of the priests and the Levites according to their divisions, each in accordance with his service for the priests and for the Levites.”
6 tn Heb “in the gates of the encampments of the
7 tn Heb “the portion of the king [was].”
8 tn Heb “as written.”
9 tn Heb “said to.”
10 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
11 tn Heb “might hold firmly.”
12 tn Heb “and when the word spread out.”
13 tn Heb “the sons of Israel multiplied.”
14 tn Heb “and the sons of Israel and Judah.”
15 tn Heb “heaps, heaps.” Repetition of the noun draws attention to the large number of heaps.
16 tn Heb “they began the heaps, to establish.”
17 tn Heb “they blessed the
18 tn Heb “and they prepared.”
19 tn Heb “tenth.”
20 tn Heb “and holy things in faithfulness.”
21 tn Heb “to their brothers.”
22 tn Heb “like great, like small” (i.e., old and young alike).
23 tn Heb “in addition enrolling them by males from a son of three years and upwards, to everyone who enters the house of the
24 tn Heb “the priests in the fields of the pastureland of their cities in every city and city.”
25 tn Heb “designated by names.”
26 tn Heb “and in all the work which he began with regard to the service of the house of God and with respect to the law and with respect to the commandment, to seek his God; with all his heart he acted and he succeeded.”
27 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
28 tn Grk “with me.” The translation “with me” implies that John was engaged in a dialogue with the one speaking to him (e.g., Jesus or an angel) when in reality it was a one-sided conversation, with John doing all the listening. For this reason, μετ᾿ ἐμοῦ (met’ emou, “with me”) was translated as “to me.”
29 tn Here one Greek term, κρίμα (krima), has been translated by the two English terms “condemnation” and “punishment.” See BDAG 567 s.v. 4.b, “mostly in an unfavorable sense, of the condemnatory verdict and sometimes the subsequent punishment itself 2 Pt 2:3; Jd 4…τὸ κ. τῆς πόρνης the condemnation and punishment of the prostitute Rv 17:1.”
30 tn This is the same word translated “sexual immorality” earlier in the verse, but here the qualifier “sexual” has not been repeated for stylistic reasons.
31 tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s invitation to witness the fate of the prostitute.
32 tn Or “in the spirit.” “Spirit” could refer either to the Holy Spirit or the human spirit, but in either case John was in “a state of spiritual exaltation best described as a trance” (R. H. Mounce, Revelation [NICNT], 75).
33 tn Or “desert.”
34 tn The word “there” is not in the Greek text, but is supplied for stylistic reasons.
35 tn Here καί (kai) has been translated as “now” to indicate the detailed description of the woman, which is somewhat parenthetical in nature.
36 tn The word “clothing” is supplied to clarify that the words “purple” and “scarlet” refer to cloth or garments rather than colors.
37 tn Grk “gilded with gold” (an instance of semantic reinforcement, see L&N 49.29).
38 tn Grk “pearls, having in her hand.” Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation.
39 tc Several
40 tn Here καί (kai) has not been translated because of differences between Greek and English style.
41 tn Some translations consider the word μυστήριον (musthrion, “mystery”) a part of the name written (“Mystery Babylon the Great,” so KJV, NIV), but the gender of both ὄνομα (onoma, “name”) and μυστήριον are neuter, while the gender of “Babylon” is feminine. This strongly suggests that μυστήριον should be understood as an appositive to ὄνομα (“a name, i.e., a mystery”).
42 tn Or “of the witnesses to Jesus.” Here the genitive ᾿Ιησοῦ (Ihsou) is taken as an objective genitive; Jesus is the object of their testimony.
43 tn Here καί (kai) has not been translated because of differences between Greek and English style.
44 tn Grk “I marveled a great marvel” (an idiom for great astonishment).
45 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
46 tn Grk “I will tell you,” but since what follows is the angel’s interpretation of the vision, “interpret for you” is the preferred translation here.
47 tn On this term BDAG 2 s.v. ἄβυσσος 2 states, “netherworld, abyss, esp. the abode of the dead Ro 10:7 (Ps 106:26) and of demons Lk 8:31; dungeon where the devil is kept Rv 20:3; abode of the θηρίον, the Antichrist 11:7; 17:8; of ᾿Αβαδδών (q.v.), the angel of the underworld 9:11…φρέαρ τῆς ἀ. 9:1f; capable of being sealed 9:1; 20:1, 3.”
48 tn Here καί (kai) has not been translated because of differences between Greek and English style.
49 tn Some translations take the ὅτι (Joti) here as causal: “because he was, and is not, but is to come” (so NIV, NRSV), but it is much more likely that the subject of the ὅτι clause has been assimilated into the main clause: “when they see the beast, that he was…” = “when they see that the beast was” (so BDAG 732 s.v. ὅτι 1.f, where Rev 17:8 is listed).
50 tn Grk “Here is the mind that has wisdom.”
51 tn It is important to note that the height of “mountains” versus “hills” or other topographical terms is somewhat relative. In terms of Palestinian topography, Mount Tabor (traditionally regarded as the mount of transfiguration) is some 1,800 ft (550 m) above sea level, while the Mount of Olives is only some 100 ft (30 m) higher than Jerusalem.
52 tn That is, one currently reigns.
53 tn Here καί (kai) has not been translated because of differences between Greek and English style.
54 tn Here καί (kai) has not been translated because of differences between Greek and English style.
55 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
56 tn The word “kings” is not in the Greek text, but has been supplied to clarify the referent.
57 tn See BDAG 636 s.v. μετά A.2.a.α.
58 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
59 tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.
60 tn Grk “and multitudes,” but καί (kai) has not been translated here and before the following term since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
61 tn Here καί (kai) has not been translated because of differences between Greek and English style.
62 tn A new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.
63 tn The final clause could also be turned into an adverbial clause of means: “They will consume her flesh by burning her with fire.”
64 tn Grk “hearts.”
65 tn Or “his intent.”
66 tn The infinitive ποιῆσαι (poihsai) was translated here as giving the logical means by which God’s purpose was carried out.
67 tn On this term BDAG 203 s.v. γνώμη 4 states, “declaration, decision, resolution…of God Rv 17:17.”
68 tn For this translation see BDAG 168 s.v. βασιλεία 1.a, “kingship, royal power, royal rule.”
69 tn Or “completed.”
70 tn Grk “And.” Because this remark is somewhat resumptive in nature, “as for” is used in the translation.
71 tn Heb “cut off” (so NRSV); NAB “destroy”; NIV “banish.”
72 sn Death (in this case being run…through with a sword) was the penalty required in the OT for prophesying falsely (Deut 13:6-11; 18:20-22).
73 tn The “hairy garment of a prophet” (אַדֶּרֶת שֵׁעָר, ’adderet she’ar) was the rough clothing of Elijah (1 Kgs 19:13), Elisha (1 Kgs 19:19; 2 Kgs 2:14), and even John the Baptist (Matt 3:4). Yet, אַדֶּרֶת alone suggests something of beauty and honor (Josh 7:21). The prophet’s attire may have been simple the image it conveyed was one of great dignity.
74 tn The words “the people” are not in the Hebrew text, but are supplied in the translation from context (cf. NCV, TEV, NLT).
75 tn Or perhaps “for the land has been my possession since my youth” (so NRSV; similar NAB).
76 tn Heb “wounds between your hands.” Cf. NIV “wounds on your body”; KJV makes this more specific: “wounds in thine hands.”
sn These wounds on your chest. Pagan prophets were often self-lacerated (Lev 19:28; Deut 14:1; 1 Kgs 18:28) for reasons not entirely clear, so this false prophet betrays himself as such by these graphic and ineradicable marks.
77 sn Despite the NT use of this text to speak of the scattering of the disciples following Jesus’ crucifixion (Matt 26:31; Mark 14:27), the immediate context of Zechariah suggests that unfaithful shepherds (kings) will be punished by the
78 tn The words “of the people” are supplied in the translation for clarity (cf. NCV, TEV, NLT).
79 sn The fractions mentioned here call to mind the affliction of God’s people described by Ezekiel, though Ezekiel referred to his own times whereas Zechariah is looking forward to a future eschatological age. Ezekiel spoke of cutting his hair at God’s command (Ezek 5:1-4) and then of burning a third of it, striking a third with a sword, and scattering the rest. From this last third a few hairs would survive to become the nucleus of a new Israel. It is this “third” Zechariah speaks of (v. 9), the remnant who will be purified and reclaimed as God’s covenant people.
80 sn The expression I will say ‘It is my people,’ and they will say ‘the
81 tn 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
82 tn Or “expel you from.”
83 sn See the note on synagogue in 6:59.
84 tn Grk “an hour.”
85 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.
86 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.
87 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.
88 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.
89 tn Grk “their hour.”
90 tn The words “about them” are not in the Greek text, but are implied.
91 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.
92 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.
93 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.
94 tn Or “distress” or “grief.”
95 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.
96 tn Grk “when that one.”
97 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.
98 tn Grk “and concerning.”
99 tn Grk “and concerning.”
100 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.
101 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.
102 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).
103 tn Or “that.”
104 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.
105 tn Or “that.”
106 sn The ruler of this world is a reference to Satan.
107 tn Or “judged.”
108 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).
109 tn Or (perhaps) “you cannot accept.”
110 tn Grk “that one.”
111 tn Or “will lead.”
112 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.
113 tn Grk “speak from himself.”
114 tn Or will announce to you.”
115 tn Grk “will tell you the things to come.”
116 tn Grk “That one.”
117 tn Or “will honor me.”
118 tn Or “he will take.”
119 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.
120 tn Or “will announce it to you.”
121 tn Grk “I said he”; the referent (the Spirit) has been specified in the translation for clarity.
122 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.
123 tn Or “will announce it to you.”
124 tn Grk “A little while, and you.”
125 tn Grk “and again a little while, and you.”
126 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.
127 tn Grk “What is this that he is saying to us.”
128 tn Grk “A little while, and you.”
129 tn Grk “and again a little while, and you.”
130 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.
131 tn Grk “they kept on saying.”
132 tn Grk “What is this that he says.”
133 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.
134 tn Or “we do not know.”
135 tn Grk “what he is speaking.”
136 tn 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.
137 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.
138 tn Καί (kai) has been translated as “so” here to indicate the following statement is a result of Jesus’ observation in v. 19a.
139 tn Grk “inquiring” or “seeking.”
140 tn Grk “A little while, and you.”
141 tn Grk “and again a little while, and you.”
142 tn Grk “Truly, truly, I say to you.”
143 tn Or “wail,” “cry.”
144 tn Or “lament.”
145 tn Or “sorrowful.”
146 tn Grk “will become.”
147 sn The same word translated distress here has been translated sadness in the previous verse (a wordplay that is not exactly reproducible in English).
148 tn Grk “her hour.”
149 tn Grk “that a man” (but in a generic sense, referring to a human being).
150 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.
151 tn Or “distress.”
152 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
153 tn Grk “And in that day.”
154 tn Grk “Truly, truly, I say to you.”
155 sn This statement is also found in John 15:16.
156 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.
157 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.
158 tn Grk “an hour.”
159 tn Or “inform you.”
160 tn Or “openly.”
161 tn Grk “In that day.”
162 tn Grk “I do not say to you.”
163 tc A number of early
164 tn Or “into the world; again.” Here πάλιν (palin) functions as a marker of contrast, with the implication of a sequence.
165 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.
166 tn Or “openly.”
167 tn 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).
168 tn Grk “all things.”
169 tn Grk “and have no need of anyone.”
170 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.
171 tn Or “By this.”
172 tn Grk “Jesus answered them.”
173 tn Grk “an hour.”
174 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.
175 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.
176 tn Grk “And” (but with some contrastive force).
177 tn Grk “the Father.”
178 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.
179 tn Or “but be courageous.”
180 tn 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. 17 are addressed not to the disciples but to his Father, as he prays for the consecration of the disciples.
