1
Ταῦτα λελάληκα ὑμῖν ἵνα μὴ σκανδαλισθῆτε.
“These things I have spoken to you so that you may not be caused to stumble.
2
ἀποσυναγώγους ποιήσουσιν ὑμᾶς· ἀλλ’ ἔρχεται ὥρα ἵνα πᾶς ὁ ἀποκτείνας ὑμᾶς δόξῃ λατρείαν προσφέρειν τῷ θεῷ.
They will put you out of the synagogues; indeed, an hour is coming when everyone who kills you will think he is offering worship to God.
3
καὶ ταῦτα ποιήσουσιν ὅτι οὐκ ἔγνωσαν τὸν πατέρα οὐδὲ ἐμέ.
And they will do these things because they have not known the Father nor me.
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 these things I have spoken to you so that when their hour comes you may remember them, that I told you. I did not say these things to you from the beginning, because I was with you.
5
νῦν δὲ ὑπάγω πρὸς τὸν πέμψαντά με καὶ οὐδεὶς ἐξ ὑμῶν ἐρωτᾷ με· Ποῦ ὑπάγεις;
But now I am going to him who sent me, and none of you questions me, ‘Where are you going?’
6
ἀλλ’ ὅτι ταῦτα λελάληκα ὑμῖν ἡ λύπη πεπλήρωκεν ὑμῶν τὴν καρδίαν.
Rather, because I have spoken these things to you, sorrow has filled your heart.
7
ἀλλ’ ἐγὼ τὴν ἀλήθειαν λέγω ὑμῖν, συμφέρει ὑμῖν ἵνα ἐγὼ ἀπέλθω. ἐὰν ⸀γὰρ μὴ ἀπέλθω, ὁ παράκλητος ⸂οὐ μὴ ἔλθῃ⸃ πρὸς ὑμᾶς· ἐὰν δὲ πορευθῶ, πέμψω αὐτὸν πρὸς ὑμᾶς.
But I tell you the truth: it is to your advantage that I go away. For if I do not go away, the Paraclete will not come to you; but if I go, I will send him to you.
8
καὶ ἐλθὼν ἐκεῖνος ἐλέγξει τὸν κόσμον περὶ ἁμαρτίας καὶ περὶ δικαιοσύνης καὶ περὶ κρίσεως·
And when he comes, he will expose the world concerning sin and concerning righteousness and concerning judgement:
Why this rendering
John.16.8 Hypothesis
Syntactic observation
ἐλέγχω occurs three times in John — 3:20, lest his works be exposed; 8:46, which of you convicts me of sin; and here. It holds both proving guilt in court and bringing hidden things to light. Its object is τὸν κόσμον, and περί repeats three times, hanging sin, righteousness and judgement in a row. **Our columns split five ways** — rebuke, convict, reprove, prove wrong, expose.
Rendering options · 2
he will reprove the world
Basis Renders it as rebuking.
Rejected Rebuke keeps only the scolding and drops the layer of bringing to light. At 3:20 the evildoer avoids the light lest his works be ἐλεγχθῇ, where rebuke does not work. Rendering all three places with one word requires the sense of exposure.
Adopted And when he comes, he will expose the world concerning sin and concerning righteousness and concerning judgement.
Basis Chooses the sense that can serve 3:20 and 8:46 as well. The Synodal's обличит and the Japanese 誤りを明らかにする move the same way.
Lost in translation
courtroom and exposure in one word Proving guilt and bringing hidden things to light are one word in Greek. Korean and English must choose, and the versions choose differently, so readers receive different impressions.
9
περὶ ἁμαρτίας μέν, ὅτι οὐ πιστεύουσιν εἰς ἐμέ·
concerning sin, because they do not believe in me;
10
περὶ δικαιοσύνης δέ, ὅτι πρὸς τὸν ⸀πατέρα ὑπάγω καὶ οὐκέτι θεωρεῖτέ με·
concerning righteousness, because I am going to the Father and you no longer see me;
11
περὶ δὲ κρίσεως, ὅτι ὁ ἄρχων τοῦ κόσμου τούτου κέκριται.
and concerning judgement, because the ruler of this world has been judged.
12
Ἔτι πολλὰ ἔχω ⸂ὑμῖν λέγειν⸃, ἀλλ’ οὐ δύνασθε βαστάζειν ἄρτι·
I still have many things to say to you, but you cannot bear them now.
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 in all the truth; for he will not speak from himself, but whatever he hears he will speak, and he will announce to you the things that are coming.
14
ἐκεῖνος ἐμὲ δοξάσει, ὅτι ἐκ τοῦ ἐμοῦ λήμψεται καὶ ἀναγγελεῖ ὑμῖν.
He will glorify me, because he will take from what is mine and announce it to you.
15
πάντα ὅσα ἔχει ὁ πατὴρ ἐμά ἐστιν· διὰ τοῦτο εἶπον ὅτι ἐκ τοῦ ἐμοῦ λαμβάνει καὶ ἀναγγελεῖ ὑμῖν.
All that the Father has is mine; for this reason I said that he takes from what is mine and will announce it to you.
16
Μικρὸν καὶ ⸀οὐκέτι θεωρεῖτέ με, καὶ πάλιν μικρὸν καὶ ὄψεσθέ ⸀με.
A little while and you no longer see me; and again a little while and you will see me.”
Why this rendering
John.16.16 Observation
Syntactic observation
μικρόν repeats across four verses, 16 to 19. At vv.17 and 18 the disciples take the word up and ask one another what this μικρόν is, and at v.19 Jesus answers with it again. One word becomes the axis of the exchange — the device of Nicodemus at 3:4, the Samaritan woman at 4:11 and the disciples at 11:11–13. And two verbs of seeing stand in this verse: θεωρεῖτε from θεωρέω and ὄψεσθε from ὁράω, the same kind of distinction met with βλέπω and ὁράω in chapter 9. SBLGNT marks a variant in this verse (⸀οὐκέτι ⸀με.).
Rendering options · 2
Adopted A little while … and again a little while
Basis Repeats the same phrase.
In a short time … after a while
Basis Varies the phrase for readability.
Rejected At vv.17 and 18 the disciples ask what this μικρόν is, so the word must be the same for the question to work. Varying the phrase makes it unclear what they are asking about.
Lost in translation
the θεωρέω / ὁράω distinction Two verbs of seeing in one verse, both rendered see in Korean and English. The first leans toward watching and the second toward catching sight, and the difference goes. It is the loss of chapter 9.
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;
So some of his disciples said to one another, “What is this that he says to us, ‘A little while and you do not see me, and again a little while and you will see me,’ and, ‘Because I am going to the Father’?”
18
ἔλεγον οὖν· ⸂Τί ἐστιν τοῦτο⸃ ὃ ⸀λέγει μικρόν; οὐκ οἴδαμεν τί λαλεῖ.
So they were saying, “What is this that he says, ‘a little while’? We do not know what he is speaking of.”
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 question him, and he said to them, “Are you inquiring among yourselves about this, that I said, ‘A little while and you do not see me, and again a little while and you will see me’?
20
ἀμὴν ἀμὴν λέγω ὑμῖν ὅτι κλαύσετε καὶ θρηνήσετε ὑμεῖς, ὁ δὲ κόσμος χαρήσεται· ⸀ὑμεῖς λυπηθήσεσθε, ἀλλ’ ἡ λύπη ὑμῶν εἰς χαρὰν γενήσεται.
Amen, amen, I say to you, you will wail and lament, but the world will rejoice; you will be sorrowful, but your sorrow will turn into joy.
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 in labour she has sorrow, because her hour has come; but when she has given birth to the child, she no longer remembers the affliction, for the joy that a person has been born into the world.
Why this rendering
John.16.21 Observation
Syntactic observation
**The woman in labour is given ἡ ὥρα αὐτῆς — her hour.** In John ὥρα has run as the hour of Jesus (2:4 to 7:30 to 8:20 to 12:23 to 13:1), and here for the first time it is someone else's. The construction matches too: ἦλθεν ἡ ὥρα uses the verb of Ἐλήλυθεν ἡ ὥρα at 12:23. γεννάω stands twice (γεννήσῃ, ἐγεννήθη), the verb of being born from above at 3:3–8. λύπη and χαρά face each other across vv.20–22.
Rendering options · 2
Adopted When a woman is in labour she has sorrow, because her hour has come
Basis Keeps ὥρα the same word as the hour of Jesus.
When a woman is in labour she has sorrow, because her time has come
Basis Renders it as the onset of labour or her time.
Rejected Changing the word removes that her hour and his hour are one word. The hour of Jesus continues in the next paragraph, and changing it here breaks the seam.
Lost in translation
that ὥρα attaches to her too A word that has been his throughout the Gospel becomes hers here. Rendering it as her time hides the transfer. NET and NIV do so.
Survives in · 개역한글 / KJV / NASB / ESV / VULG / ELB / SYNOD
the link of γεννάω to chapter 3 The verb of the child being born here is the verb of being born from above at 3:3–8. Korean and English do use one word in both, but no version marks the link on the page.
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 heart will rejoice, and no one takes your joy from you.
23
καὶ ἐν ἐκείνῃ τῇ ἡμέρᾳ ἐμὲ οὐκ ἐρωτήσετε οὐδέν· ἀμὴν ἀμὴν λέγω ὑμῖν, ⸂ἄν τι⸃ αἰτήσητε τὸν πατέρα ⸂δώσει ὑμῖν ἐν τῷ ὀνόματί μου⸃.
And in that day you will question me about nothing. Amen, amen, I say to you, whatever you ask the Father he will give you in my name.
Why this rendering
John.16.23 Observation
Syntactic observation
Two verbs of asking stand in one verse — ἐρωτήσετε from ἐρωτάω and αἰτήσητε from αἰτέω. ἐρωτάω leans toward putting a question; αἰτέω toward making a request. The first is directed to Jesus, the second to the Father. In John ἐρωτάω occurs five times in this chapter alone (vv.5, 19, 23, 26, 30) and αἰτέω **four times across three verses** (v.23, twice in v.24, and v.26). Both stand together again at v.26: I do not say that I will ἐρωτήσω the Father. So what Jesus does toward the Father is also ἐρωτάω. SBLGNT marks a variant in this verse (⸂ἄν τι⸃ ⸂δώσει μου⸃.).
Rendering options · 2
you will ask me nothing … whatever you ask the Father
Basis Renders both verbs as ask.
Rejected The verbs differ and so do their objects; one rendering makes the sentence read as “do not ask me but ask the Father.” But the first is questioning and the second petitioning. KJV, ESV, NET and NIV use one word.
Adopted And in that day you will question me about nothing. Amen, amen, I say to you, whatever you ask the Father he will give you in my name.
Basis Renders ἐρωτάω as question and αἰτέω as ask. 개역한글 already has 묻지 and 구하는, the Vulgate rogabitis and petieritis, the Japanese 尋ねない and 願う.
Lost in translation
the two kinds of asking Questioning and petitioning are different verbs, and four English versions render both as ask. Then the ἐρωτάω Jesus does toward the Father at v.26 becomes the same word too, and who does what blurs.
Survives in · 개역한글 / YLT / NASB / VULG / ELB / SYNOD / JPNICT
24
ἕως ἄρτι οὐκ ᾐτήσατε οὐδὲν ἐν τῷ ὀνόματί μου· αἰτεῖτε καὶ λήμψεσθε, ἵνα ἡ χαρὰ ὑμῶν ᾖ πεπληρωμένη.
Until now you have asked nothing in my name; ask, and you will receive, so that your joy may be made full.
25
Ταῦτα ἐν παροιμίαις λελάληκα ὑμῖν· ⸀ἔρχεται ὥρα ὅτε οὐκέτι ἐν παροιμίαις λαλήσω ὑμῖν ἀλλὰ παρρησίᾳ περὶ τοῦ πατρὸς ⸀ἀπαγγελῶ ὑμῖν.
These things I have spoken to you in figures; an hour is coming when I will no longer speak to you in figures but will announce to you openly about the Father.
Why this rendering
John.16.25 Observation
Syntactic observation
παροιμία stands twice in this verse and once at v.29. With 10:6 that is four times in John, **and as established earlier, παραβολή does not occur once in all twenty-one chapters.** The verse sets παροιμία against παρρησία — speaking by indirection and speaking openly. παρρησία also occurs at 7:4, 13, 26; 10:24; 11:14 and 18:20. At v.29 the disciples take up the pair: now you speak παρρησίᾳ and say no παροιμίαν. SBLGNT marks a variant in this verse (⸀ἔρχεται ⸀ἀπαγγελῶ).
Rendering options · 2
These things I have spoken to you in figures
Basis Uses the settled parable.
Rejected This follows what was settled at 10:6: John does not use παραβολή, so parable puts back the category he avoided. And the pair here is παροιμία against παρρησία, which parable and openly do not read as a pair.
Adopted These things I have spoken to you in figures; an hour is coming when I will no longer speak to you in figures but will announce to you openly about the Father.
Basis Uses the rendering of 10:6 and sets it as a pair with παρρησία — by indirection against openly.
Lost in translation
the παροιμία / παρρησία pair Both words begin with π and chime as well as oppose. Korean and English have no such pair, so the chime cannot be carried, and rendering one as parable blurs the opposition too.
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 do not say to you that I will question the Father on your behalf;
27
αὐτὸς γὰρ ὁ πατὴρ φιλεῖ ὑμᾶς, ὅτι ὑμεῖς ἐμὲ πεφιλήκατε καὶ πεπιστεύκατε ὅτι ἐγὼ παρὰ τοῦ ⸀θεοῦ ἐξῆλθον.
for the Father himself loves you, because you have loved me and have believed that I came out from God.
28
ἐξῆλθον ⸀ἐκ τοῦ πατρὸς καὶ ἐλήλυθα εἰς τὸν κόσμον· πάλιν ἀφίημι τὸν κόσμον καὶ πορεύομαι πρὸς τὸν πατέρα.
I came out from the Father and have come into the world; again I leave the world and go to the Father.”
29
⸀Λέγουσιν οἱ μαθηταὶ αὐτοῦ· Ἴδε νῦν ⸀ἐν παρρησίᾳ λαλεῖς, καὶ παροιμίαν οὐδεμίαν λέγεις.
His disciples say, “See, now you are speaking openly and saying no figure at all.
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 have no need that anyone should question you; by this we believe that you came out from God.”
31
ἀπεκρίθη ⸀αὐτοῖς Ἰησοῦς· Ἄρτι πιστεύετε;
Jesus answered them, “Do you now believe?
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.
See, an hour is coming, and has come, when you will be scattered each to his own and will leave me alone; and I am not alone, because the Father is with me.
33
ταῦτα λελάληκα ὑμῖν ἵνα ἐν ἐμοὶ εἰρήνην ἔχητε· ἐν τῷ κόσμῳ θλῖψιν ἔχετε, ἀλλὰ θαρσεῖτε, ἐγὼ νενίκηκα τὸν κόσμον.
These things I have spoken to you so that in me you may have peace. In the world you have affliction; but take courage, I have conquered the world.”