John 4:42
Context4:42 They said to the woman, “No longer do we believe because of your words, for we have heard for ourselves, and we know that this one 1 really is the Savior of the world.” 2
John 11:54
Context11:54 Thus Jesus no longer went 3 around publicly 4 among the Judeans, 5 but went away from there to the region near the wilderness, to a town called Ephraim, 6 and stayed there with his disciples.
John 12:35
Context12:35 Jesus replied, 7 “The light is with you for a little while longer. 8 Walk while you have the light, so that the darkness may not overtake you. 9 The one who walks in the darkness does not know where he is going.
John 15:15
Context15:15 I no longer call you slaves, 10 because the slave does not understand 11 what his master is doing. But I have called you friends, because I have revealed to you everything 12 I heard 13 from my Father.
John 16:21
Context16:21 When a woman gives birth, she has distress 14 because her time 15 has come, but when her child is born, she no longer remembers the suffering because of her joy that a human being 16 has been born into the world. 17
John 16:25
Context16:25 “I have told you these things in obscure figures of speech; 18 a time 19 is coming when I will no longer speak to you in obscure figures, but will tell you 20 plainly 21 about the Father.
1 tn Or “this.” The Greek pronoun can mean either “this one” or “this” (BDAG 740 s.v. οὗτος 1).
2 sn There is irony in the Samaritans’ declaration that Jesus was really the Savior of the world, an irony foreshadowed in the prologue to the Fourth Gospel (1:11): “He came to his own, and his own did not receive him.” Yet the Samaritans welcomed Jesus and proclaimed him to be not the Jewish Messiah only, but the Savior of the world.
3 tn Grk “walked.”
4 tn Or “openly.”
5 tn Grk “among the Jews.” Here the phrase refers to the residents of Judea in general, who would be likely to report Jesus to the religious authorities. The vicinity around Jerusalem was no longer safe for Jesus and his disciples. On the translation “Judeans” cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e. See also the references in vv. 8, 19, 31, 33, 36, and 45.
6 tn There is no certain identification of the location to which Jesus withdrew in response to the decision of the Jewish authorities. Many have suggested the present town of Et-Taiyibeh, identified with ancient Ophrah (Josh 18:23) or Ephron (Josh 15:9). If so, this would be 12-15 mi (19-24 km) northeast of Jerusalem.
7 tn Grk “Then Jesus said to them.”
8 tn Grk “Yet a little while the light is with you.”
9 sn The warning Walk while you have the light, so that the darkness may not overtake you operates on at least two different levels: (1) To the Jewish people in Jerusalem to whom Jesus spoke, the warning was a reminder that there was only a little time left for them to accept him as their Messiah. (2) To those later individuals to whom the Fourth Gospel was written, and to every person since, the words of Jesus are also a warning: There is a finite, limited time in which each individual has opportunity to respond to the Light of the world (i.e., Jesus); after that comes darkness. One’s response to the Light decisively determines one’s judgment for eternity.
10 tn See the note on the word “slaves” in 4:51.
11 tn Or “does not know.”
12 tn Grk “all things.”
13 tn Or “learned.”
14 sn The same word translated distress here has been translated sadness in the previous verse (a wordplay that is not exactly reproducible in English).
15 tn Grk “her hour.”
16 tn Grk “that a man” (but in a generic sense, referring to a human being).
17 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.
18 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.
19 tn Grk “an hour.”
20 tn Or “inform you.”
21 tn Or “openly.”