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Chapter 16
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16:1-2 These things I have talked (and talk) (with) you, in order that you may * (א*) ‘be caused to stumble’/stumble. They will make/cause you led away from the synagogue. However/certainly an hour comes, ‘in order that’/when 'every the'/everyone having killed you may think, (that) he carries a divine service to God.

Word for word: 16:1 (5 words in the Greek text Sinaiticus prima manus) These-(things) (i/I)-have-talked-(and-talk) (with)-you in-order-that (you)-may-be-caused-to-stumble. 16:2 (16 words in the Greek text) led-away-from-the-synagogue (they)-will-make you. however comes (an)-hour in-order-that 'every the'/everyone having-killed you may-thing (a)-divine-service carry-to the god.


The Former Revelation (preliminary translation):

(Phinehas was) zealous for his God, and he ‘propitiated out’/propitiated ‘on account’/’for the sake’ of the sons of Israel (by killing Zimri and Cozbi). (Num 25:13b, Greek OT)

(Moses said to Israel:) “You shall fear the Lord your God and you shall serve Him.” (Deut 6:13a, Greek OT)

(Eliphaz said: “The man whom God convicts) may come in the grave just as bread-stuff being harvested in a seasonable hour ‘according to’/during a seasonable time. (Job 5:26, Greek OT)

(Isaiah said to Israel: "The Lord) will be for you into a holy place, and you will not be met together (with) Him as ‘a stone cutting towards’/’an offence’, nor as a rock to fall. But the house of Jacob (will be as) in ice and being seated in a hollowing out in Jerusalem. Because of this many in/among them will be unable and fall and be crushed. (Is 8:14b-15a, Greek OT)

Hear the word of the Lord, the ones quivering (because of) His saying: "Speak/’let ... speak’ our brothers, the ones hating us and abominating (us), in order that the name of the Lord may be glorified and be beheld in their cheerfulness. And/but to those ones it will be put a shame." (Is 66:5, Greek OT)

(The Lord said to Jerusalem:) “I, the Lord, have talked (and talk).” (Ezek 5:13b and 5:15b, Greek OT)

(The Man set/clothed in linen said to Daniel:) "Out of the ones ‘letting together’/understanding (some) will understand throughout into/’for the purpose of’ the thing to make themselves clean and into/’for the purpose of’ the thing to be chosen and into/’for the purpose of’ the thing to be made clean till a seasonable time of a consummation." (Dan 11:35a, Greek OT)

(The Lord said:) “Hit the shepherds”, and the sheep pulled out. “And I will lead My hand against, against the shepherds.” (Zech 13:7b, Greek OT)

Many from Israel were pleased with the divine service (of the foreign king) and sacrificed to the idols and profaned the sabbath. (1 Macc 1:43)

(Jesus, the son of Sirach, said:) “The one playing the hypocrite will ‘be caused to stumble’/stumble in (a law).” (Sir 32:15b)

(Jesus, the son of Sirach, said:) “The Highest One is not pleased in/with offerings of wicked ones.” (Sir 34:19a or 34:23a)


The Latter Revelation:

Jesus says to (the slanderer): "Withdraw, adversary! for it has been (and is written): 'You shall prostrate yourself (towards) the Lord your God (in adoration of Him) and Him alone you shall serve.'" Then the slanderer lets Him be. (Matt 4:10-11a)

(Jesus said to His disciples:) “If – according to the circumstances - you so may carry your gift to, against the sacrificial altar and you there may remember that your brother has something ‘down from’/against you, let your gift be there in front of the sacrificial altar and withdraw. First ‘be different’/’reconcile yourself’ (with) your brother and having come carry then your gift to (the sacrificial altar).” (Matt 5:23-24)

(Jesus said to His disciples: "The men) will whip you in their synagogues. ... Brother will give ‘brother to the side of’/over brother’ into/’for the purpose of’ death, and a father a child, and children will stand up against, against parents and put them to death." (Matt 10:17b,21)

(Jesus said to His disciples:) "The one having been sown against the rocky (ground), this is the one hearing the saying and straight off taking it in company with joy, but has not a root in himself, however/but is transitory. But/and having become oppression or pursuit because of the saying, he is straight off caused to stumble." (Matt 13:20-21)

(Peter said to Jesus: "That You shall be killed) this will not/certainly not be/happen to You." But having turned (Jesus) spoke to Peter: “Withdraw behind Me, adversary! You are a stumbling block to Me, because you do not consider the things of God however/but the things of the men.” (Matt 16:22b-23)

(Jesus said to His disciples:) “Many will ‘be caused to stumble’/stumble and they will give one another ‘to the side of’/over into oppression (א,*א).” (Matt 24:10b)

(Jesus said to His disciples:) "You will all ‘be caused to stumble’/stumble in/at Me in this night, for it is (and has been) written: 'I will hit the shepherd, and the sheep of the flock will be scattered asunder.'" (Matt 26:31)

(Jesus said to the crowd:) “Whole/all this becomes/’comes about’ (and has become/’come about’), in order that the writings of the prophets may be completed.” Then having let Him be all the disciples fled. (Matt 26:56)

All in the synagogue were fulfilled (with) passion hearing (Jesus say) these things. And having stood up they threw/hurried Him out, outside the city and led Him till the brow of the mountain upon which their city was (and had been) built, so that (they could) throw Him down a precipice. (Luke 4:28-29)

(Jesus said to His disciples:) “ ... They may carry you into, into (א,*א) the synagogues.” (Luke 12:11a)

(Pilate) spoke towards (the priest leaders and the leaders and the people): “You have carried this Man to me.” (Luke 23:14a)

And (the people) (continually) threw stones at Stephen ‘calling against’/invoking and saying: "Lord Jesus, receive my spirit." ... (And) he fell asleep. But/and Saul (continually) was being pleased together with (them with) his taking ‘up for himself’/away. (Acts 7:59,60b; 8:1a)

Saul, still blowing/breathing threat and murder ‘in, into’/’for the purpose of’ the disciples of the Lord, ... (wanted to) lead them (bound) into Jerusalem. (Acts 9:1-2)

(The Jews said about Paul:) “Lift the one (being) of such kind from the earth, for it (continually) was not proper (to) him to live.” (Acts 22:22b)

(Paul said to the council:) “(In) every good ‘joint knowledge’/intent I have been (and am) a citizen to God until this day. (Acts 23:1b)


The Apostle, the eighth and one of the seven:

Many out of His disciples so having heard spoke: “This saying is hard. Who is able to hear it?” But Jesus, knowing in Himself that His disciples grumble/grumbled on account of this, spoke to them: “Does this cause you to stumble?” (John 6:60-61)

The Jews had already put (and put) together in order that if – according to the circumstances – anyone may confess Him (to be) christ/anointed, he might become led away from the synagogue. (John 9:22b)

The priest leaders took counsel, in order that they and/also might kill Lazarus, because many of the Jews, because of him, (continually) withdrew and (continually) believed into Jesus. (John 12:10-11)

(Jesus said to His disciples:) "Recollect the saying which I spoke to you: ‘A slave is not greater (than) his lord.’ If they have pursued Me, they will and/also pursue you." (John 15:20a)


Exegetes, evangelists and others:

about 2000 - about 1500

In Midrash Rabba Numeri 21,3 which comments Num 25:13 about Pinehas' zeal, it is said: “This wants to teach you that everyone who pours out the blood of the wicked is like one who brings a sacrifice." (René Kieffer "Johannesevangeliet" p 369, my translation)

“These things” (in John 16:1) refers to the hatred of the world (15:18-27), which is mentioned again in greater detail in the next verse. (C.K. Barrett "The Gospel according to St John" p 484)

When the hard calumny about the Gordonists had arisen, several of the American missionaries conferred with one another how they would force these their fellow-countrymen to leave Jerusalem. And they decided to go seeing Baram pascha and speak with him about his lodgers. They told him all the evil they knew about them, and they asked him how he could allow that such contemptible men were allowed to live in the house, which he had built to his wife. . . . Baram pascha (said): "If they even would cover their evil with wings of angels, I nevertheless shall drive them out of my house." . . . He turned to his servant saying: "Listen how players and dancers ripple in my house!" But when he rode round the corner, he saw sick persons of every kind and wounded ones sitting crouched down in front of the entrance of the house. They spoke with one another about their suffering, and some of them uttered cries of pain. And Machmud, his servant, plucked up courage and said: "Here you see the players and dancers you heard ripple in your house. These ones come here every morning to consult the doctor of the Gordonists and be bandaged by their nurses." Baram pascha answered: "I see that these Gordonists have infatuated you, but I am too old to let me be deceived by their lies. I say you, that if I had authority, I would hang them all around the cornice of my house." (Selma Lagerlöf "Jerusalem II" p 305-308; translation from the Swedish text: BG Ask)

Hegesippus, Justin and other authors of the ancient Church has mediated information of Jewish-Christian groups in the land of East Jordan and Syria from the time after year 70 and ahead. These circles laid claim to be descendants of the members of the original congregation. It is from these groups the tradition about the flight to Pella dates. This narrative would obviously confirm their position as legitimate followers to the original congregation in Jerusalem. ... The Jewish Christianity ... soon was divided in a number of sects. The most known are the Ebionites (“the poor”) and the Nasorees. ... Some of (these sects) came to survive among others through the Monophysites. It was a Christianity in this Jewish-Christian-Monophysitian form which met Mohammed. Via this one the Christian elements in the doctrinal system of Islam has been mediated. (Lars Hartman "Nytestamentlig isagogik" p 336; translation from the Swedish text: BG Ask)


about 1500 and time before

During the first Jewish war 66-70 A.D. Christians fled from Jerusalem to Pella, 100 km northeast of the city. The Jews despised the Christians still more, when they did not want to take active part in the war against the Romans. About 90 A.D. a new Jewish seat of learning started in Jamnia and they established new rules for the Judaism. The Christians were forbidden to hold divine service and they even read curses over them in the prayers. Christianity and the Jewish religion had gone wholly separated ways. (Edwin Yamauchi "De första kristnas värld" p 32; translation from the Swedish text: BG Ask)

While all of the Jewish groups, even the Essenes, permitted themselves to be drawn into the war (when the Jewish insurrection broke out in the year A.D. 66) that was ultimately messianic in nature against Rome, the Christians did not take part. As a result they were killed as traitors throughout the whole of Palestine by the insurrectionists. The Jerusalem Church fled to Pella in the land of Trans-Jordan. (Leonard Goppelt "Apostolic and Post-Apostolic Times" p 60)

This is the time for contest and for fighting, therefore also for being wounded, and for beeing bloody and in pain. ... The life of the Christian must be full of blood-sheddings; I say not in shedding that of others, but in readiness to shed one's own. ... There is no persecution now, and God grant there may never be: but there is another war, that of the desire of money, of envy, of the passions. (Chrysostom, The Nicene and Post-Nicene Fathers XIV:392)


Examples of other quoted authors in the Swedish version: Per Ahlmark, James Atkinsson, Per Beskow, Colin Buchanan, Geoffrey Cowling, J. Elder Cumming, Sven Danell, Bob Dylan, E.J. Ekman, Per Ericsson, Alexander Ferrari, Ronald Finucane, Adolphine Fogtmann, Johannes Gossner, Carl Grimberg, Berndt Gustafsson, Peter Halldorf, Lars Hartman, Jan Arvid Hellström, C.G. Hjelm, Bengt Hägglund, Swening Johansson, Karl Kilsmo, Lars Levi Laestadius, Sven Lidman, Martin Luther, Verner Malmsten, Vilhelm Moberg, Fabian Månsson, Nils Henrik Nilsson, Nathan Odenvik, Birger Olsson, Bror Olsson, Jeanna Oterdahl, C. René Padilla, Martin P:n Nilsson, Hilding Pleijel, Harald Rasmussen, Einar Rimmerfors, Carl Olof Rosenius, Viktor Rydberg, Nelly Sachs, Isaac Basjevis Singer, Stanley Sjöberg, August Strindberg, Tage Ståhlberg, Einar Thomassen, Carl Peter Thunberg, Carl-Herman Tillhagen, P. Waldenström, Max Weber, Barrington Raymond White, Göran Åberg.


My own comments and speculations:

The reading of א* is contrary to the almost all other witnesses. Jesus says - according to א* - “these things” in order that His disciples may ‘be caused to stumble’/stumble. This is a difficult but, if I may say so, possible reading, though I have not found any exegete accepting or even discussing this alternative. Perhaps Barrett in his comment on John 18:7-9 (p 521) opens a possibility to understand א*: “(John) sets the disciples in a more favourable light; they do not as in Mark (14:50) simply run away, but escape at Jesus' own bidding.”


Paul said to the believers in Corinth: "We proclaim Christ, having been (and being) crucified, to Jews indeed a stumbling block.” (1 Cor 1:23a)

Paul said to the believers in Galatia: “If I still proclaim circumcision, what/why am I still pursued? Consequently the stumbling block of the cross has been (and is) made inactive.” (Gal 5:11b)

You may welcome one another, not entirely as Cain, (who) (continually) was out of the evil one, and he slaughtered his brother. And in grace/favour of what did he slaughter him? Because his works (continually) were evil but the ones of his brother righteous. (1 John 3:11b-12)

(Paul said to the believers in Corinth:) "In order that I may not 'be outdone'/'feel overly exalted', it was given me a pale (in) the flesh, a messenger of an adversary, in order that it might slap me * (א,* A). (2 Cor 12:7b)


Greek words:

latreia (divine service) (in the NT + examples in the Apocrypha) 1 Macc 1:43; John 16:2 – 1 Macc 2:19,22; Rom 9:4; 12:1; Heb 9:1,6.

prosferô (carry to) (in the NT + examples in the Apocrypha) Matt 5:23-24; Luke 23:14; John 16:2 – Judith 4:14; 9:1; 1 Macc 4:56; 12:11; 2 Macc 1:8; Sir 7:9; 35:2(3); Epistle of Jeremiah v 40; Matt 2:11; 4:24; 5:23-24; 8:4,16; 9:2,32; 12:22; 14:35; 17:16; 18:24; 19:13; 22:19; 25:20; Mark 1:44; 2:4; 10:13; Luke 5:14; 18:15; 23:36; John 19:29. Acts 7:42; 8:18; 21:26; Heb 5:1,3,7; 7:27(א,*א,A); 8:3-4; 9:7,9,14,25,28; 10:1-2,8,11-12; 11:4,17; 12:7.


Additional studies: Ps 6:7-8; Is 6:9-10; Matt 5:10-11; 7:28; 10:28; 11:1,6; 13:5-6,53; 21:12; 24:9-10; Mark 4:17; 8:31-35; 13:9,12-13; 14:27,29,50; Luke 2:34; 4:8; 6:22; 12:4,50-53; 18:31-33; 21:12,16; John 4:21; 5:25; 12:42-43; 16:25; Acts 7:54-8:3; 12:1-3; 17:5-6; 18:12; 23:12; 26:10-11; Rom 9:32-33; 1 Cor 15:9; Gal 1:13-14,23; Phil 3:6; 1 Pet 2:7-8; Rev 2:9-10,13-14; 3:9; 6:9; 12:17; 13:10; 16:6; 17:6; 18:24; 19:2; 20:4.


(Original version 2007-12-01; revised version 2009-05-08; 2012-01-21; 2014-09-17; 2014-12-16)

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16:3-4a And these things they may (א,* א) make/do to you (א,*א), because they have not gained knowledge of the Father, nor of Me. However, these things I have talked (and talk) (with) you, in order that when – according to the circumstances – * (א*) the hour may come, you may recollect them, that I have spoken to you.

Word for word: 16:3 (11 words in the Greek text Sinaiticus) and these-(things) (they)-may-make you because not (they)-gained-knowledge-of the father nor me. 16:4a (15 words in the Greek text Sinaiticus prima manus) however these-(things) (i/I)-have-talked-(and-talk) (with)-you in-order-that when-according-to-the-circumstances may-come the hour (you)-may-recollect them that i/I spoke (to)-you.


The Former Revelation (preliminary translation):

(Joseph's) father ‘honoured on’/blamed him and spoke to him: "What (is) this dream which you have dreamt? Having come shall consequently both/’ ... as well’ I and your mother and your brothers at any rate come to prostrate ourselves before you against the earth/ground." But/and his brothers were zealous/jealous (of) him, but his father kept the word throughout. (Gen 37:10b-11, Greek OT)

(Mordecai) ... recollecting/recollected all the works of the Lord. (Esther 4:17aa/C1a, Greek OT)

(Eliphaz said: “The man whom God convicts) may come in the grave just as bread-stuff being harvested in a seasonable hour ‘according to’/during a seasonable time. (Job 5:26, Greek OT)

(The Lord said to Israel:) “Become My witnesses, and/also I (am) a witness ... and the boy whom I have chosen, in order that you may gain knowledge and believe and perceive that I am." (Is 43:10a, Greek OT)

(The Lord said to Jerusalem:) “I, the Lord, have talked (and talk).” (Ezek 5:13b and 5:15b, Greek OT)

(Tobit said to Tobias:) “Bless the Lord God in every seasonable time and demand from the side of Him in what way your ways may become straight, and all the paths and counsels will be led in a good way.” (Tobit 4:19a, BA)

(Solomon said: “Men) ... be/were led astray around/’in relation to’ the knowledge of God.” (Wisdom of Solomon 14:22a)


The Latter Revelation:

(Jesus said:) "All things have been given to the side of Me by the (א*) Father, and no one has additional knowledge of the Son ‘if not’/except the Father. Nor anyone has additional knowledge of the Father ‘if not’/except the Son, and (the one) to whom the Son – if according to the circumstances – may wish to reveal." (Matt 11:27)

(Jesus said to His disciples:) "False Christs and false prophets will rise ... so that and/also the chosen ones, if able/possible, will be (א,* א) led astray. Behold, I have spoken (and speak) to you beforehand." (Matt 24:24-25)

(Peter) began to accurse and swear, that/: “I do not know the Man!” And straightaway a rooster ‘raised its voice’/crowed. And Peter remembered the word of Jesus having spoken (and speaking) that/: ”Before a rooster ‘raise its voice’/crows, you will three times deny away Me.” (Matt 26:74-75a)

(Jesus said to His disciples:) “Recollect the woman of Lot!” (Luke 17:32)

(Jesus said to His disciples:) “Do not put/lay in your hearts to beforehand care for to defend yourselves.” (Luke 21:14)

(Peter said to the Jews:) "I know that you practised/acted ‘according to not’/without knowledge, just as and/also your leaders." (Acts 3:17b)


The Apostle, the eighth and one of the seven:

The Pharisees (continually) said to (Jesus): “Where is Your Father?” Jesus answered: “’And you do not’/’neither you’ know Me, ‘and not’/nor My Father.” (John 8:19)

(Jesus said:) “I am the fine Shepherd and I have knowledge of the ones (being) Mine, and the ones (being) Mine have knowledge of Me, entirely as the Father has knowledge of Me, and I have knowledge of the Father.” (John 10:14-15a)

(Jesus said to His disciples:) " And now I have spoken (and speak) to you, before it becomes/’comes about’, in order that when it – according to the circumstances – may become/’come about’, you may believe." (John 14:29)

(Jesus said to His disciples:) "However, all these things they will make/do * (א*) because of My name, because they do not know the One having sent Me." (John 15:21)


Exegetes, evangelists and others:

Examples of quoted authors in the Swedish version: Bo Brander, Bo Frid, Lars Levi Laestadius, Göran Skytte, Jesper Svartvik.


My own comments and speculations:

Concerning “knowledge of the Father”, see also John 10:14-15.


Paul said to the believers in Rome: ”I am a witness to (Israel), that they have zeal of God however/but not according to an additional knowledge.” (Rom 10:2)

Peter said to the believers: "So you, welcomed, having knowledge beforehand, watch/’be on your guard’." (2 Pet 3:17a)

You have ointment from the Holy One, and 'you know all ones'/'all of you have knowledge'. (1 John 2:20)

'Every the'/everyone denying the Son, nor has the Father. The one confessing the Son and/also has the Father. (1 John 2:23)

Behold of what nature the Father has given (and gives) you a welcome, in order that you may be called children of God, (which) you and/also are. Because of this the adornment/’adorned world’ has not knowledge of you (א*), because it had not knowledge of Him. (1 John 3:1)


Additional studies: Mark 2:19; 13:23; 14:72; Luke 10:22; 22:61; John 8:55; 13:19; 17:3,25; Acts 13:27; 1 Cor 2:8; Col 1:15.


(Original version 2007-12-01; revised version 2009-05-09; 2012-01-22; 2014-09-18)

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16:4b-6 These things I did not spoke to you out of a beginning, because I (continually) was in company with you. But now I withdraw towards the One having sent Me. And no one out of you asks Me: “Where do You withdraw?” However because I have talked (and talk) these things (with) you, the sorrow has completed/filled (and completes/fills) your heart.

Word for word: 16:4b (11 words in the Greek text) These-(things) but (to)-you out-of (a)-beginning not (i/I)-spoke, because in-company-with you (i/I)-(continually)-was. 16:5 (15 words in the Greek text) Now but (i/I)-withdraw towards the-(one) having-sent me, and no-one out-of you asks me: where withdraw-(you)? 16:6 (11 words in the Greek text) however because these-(things) (i/I)-have-talked-(and-talk) (with)-you the sorrow has-completed-(and-completes) your the heart.


The Former Revelation (preliminary translation):

To the woman (the Lord) spoke: "Making full I make your sorrow and your sighing full. In sorrows you shall bring forth children." (Gen 3:16a, Greek OT)

Moses, a member of the household of the Lord, came to an end in earth/land of Moab. ... And the sons of Israel wept (for) Moses in/at (the) ford of Moab upon/at the Jordan ‘according to’/downwards Jeriko thirty days. And the days of grief of weeping of Moses were brought to a consummation. (Deut 34:5a,8, Greek OT)

(The Lord said to Israel:) "From a beginning I have not talked in a hidden (place), nor in a dark place of 'an earth'/'a land'. At the time when it became, I (continually) was there. And now the Lord has dispatched (and dispatches) away Me and His Spirit." (Is 48:16b, Greek OT)

(The Lord said to Jerusalem:) “I, the Lord, have talked (and talk).” (Ezek 5:13b and 5:15b, Greek OT)

(Jesus, the son of Sirach, said:) “Sorrow of heart will crook/alter stability. ... You may not give your heart into sorrow.” (Sir 38:18b,20a)


The Latter Revelation:

Jesus spoke to (the disciples of John): "The sons of the bride chamber are not able to grieve against/’up to’ as long (time) as the bridegroom is in company with them, (are they)? But days will come, when – according to the circumstances - the bridegroom may be lifted away from them, and then they will fast." (Matt 9:15)

(Jesus said to His disciples: "Men) will kill (the Son of the Man) and He will rise (in/on) the third day." And they were extremely sorrowful. (Matt 17:23)

(Jesus said to the twelve:) “Indeed, the Son of the Man withdraws entirely as it has been (and is) written on account of Him.” (Matt 26:24a)

(Jesus said to His disciples:) "The Son of the Man is given ‘to the side of’/over into (the) hands of men, and they will kill Him, and having been killed He will stand up after three days." But they had (continually) not knowledge of the word, and they (continually) feared to question Him. (Mark 9:31b-32)

(Luke said:) "The ones having become from a beginning eyewitnesses and rowers/servants of the saying have given (the things having been and being completed among us) ‘by the side of’/over to us." (Luke 1:2)

The Lord of the vineyard spoke: “What shall I make/do? I will send my welcomed son. Perhaps they will ‘turn in themselves’/’be ashamed’ (towards) this one.” (Luke 20:13)

Having stood up from the prayer (and) having come towards the disciples (Jesus) found them falling asleep from/’away from’ the sorrow. (Luke 22:45)

Jesus spoke towards (His disciples): ”These My sayings, which I talked towards you being still together with you, that/: ‘All the things having been (and being) written on account of Me in the law of Moses and in (א,*א) the prophets and psalms must be completed.’” (Luke 24:44)

(The resurrected Jesus said/spoke to His apostles) the things on account of the kingdom of God. (Acts 1:3b)


The Apostle, the eighth and one of the seven:

Jesus so spoke: “Still a small/little time I am in company with you. And I withdraw towards the One having sent Me.” (John 7:33)

Simon Peter said to (Jesus): "Lord, where do You withdraw?" (John 13:36a)

Thomas says to (Jesus): "Lord, we do not know, where You withdraw." (John 14:5a)

(Jesus said to His disciples:) "And/also you are witnesses, because you are in company with Me from a beginning." (John 15:27)


Exegetes, evangelists and others<:

Examples of quoted authors in the Swedish version: Nils Ferlin, Birgit Th Sparre, Kari Syreeni.


Paul said to the believers in Corinth: “The sorrow according to God works a change of mind into/’for the purpose of’ a saving (which) is not repented.” (2 Cor 7:10a)


Greek words:

lypê (sorrow) (in the NT + examples in the Apocrypha) Sir 38:18,20; Luke 22:45; John 16:6; 2 Cor 7:10 – Tobit 3:6,10; 7:17; 1 Macc 6:4,8-9,13; Wisdom of Solomon 8:9; 11:12; Sir 12:9; 18:15; 22:4; 30:23; 36:20(22); 37:2; 38:17,19; John 16:20-22; Rom 9:2; 2 Cor 2:1,3,7; 9:7; Phil 2:27; Heb 12:11; 1 Pet 2:19.


Additional studies: Matt 7:28; 11:1; 13:53; Mark 14:21; Luke 5:34; John 4:28; 6:64; 13:33; 14:1; 16:10,17,28,33; 1 John 1:1.


(Original version 2007-12-01; revised version 2009-05-09; 2012-01-23; 2014-09-19)

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16:7 However I say the truth to you. It 'carries/brings together'/'is profitable' for you, ‘in order that’/that I may go away. For if – according to the circumstances – I may not go away, the One being called to the side of (you) will not come towards you. But if – according to the circumstances – I may go, I will send It towards you.

Word for word (28 words in the Greek text): however i/I the truth say (to)-you, (it)-carries-together (for)-you in-order-that i/I may-go-away. if-according-to-the-circumstances for not (i/I)-may-go-away, the-(one) being-called-to-the-side-of not will-come towards you. if-according-to-the-circumstances but (i/I)-may-go, (i/I)-will-send him towards you.


The Former Revelation (preliminary translation):

Moses, a member of the household of the Lord, came to an end in earth/land of Moab. ... Jesus/Joshua, son of Nun, was fulfilled with a spirit of understanding, for Moses had put/laid his hands against him." (Deut 34:5a,9a, Greek OT)

Elijah spoke towards (Elisha): "Demand what I shall make/do for you, ‘before or’/before be/'I am' taken up from you." And Elisha spoke: "Let it presently/then become double in/with your spirit against/over me." And Eliah spoke: "You have ‘ hardened the thing to demand’/’demanded a hard thing’. If – according to the circumstances – you may behold me being taken up from you, it shall and/also be in this way for you." (2 Kings 2:9b-10a, Greek OT)

(Solomon said:) “From the side of the Lord (is) the help.” (Prov 21:31b, Greek OT)

(The Lord said to Israel:) "Now the Lord has dispatched (and dispatches) away Me and His Spirit. In this way says the Lord, the One delivering you, the holy One of Israel: 'I am your God, I have shown (and show) you the thing to find you the way, in which you shall go in it.”(Is 48:16b-17a, Greek OT)

Maccabaeus nodded on/at all things which Lysias ‘called to the side of’/’put forward’, reflecting the thing carrying/bringing together. (2 Macc 11:15a)

(Solomon said to God:) “Who has gained knowledge of Your counsel, if not You have given wisdom and sent Your Holy Spirit from highest things?” (Wisdom of Solomon 9:17)

(Jesus, the son of Sirach, said: “Child,) let (you) be called to the side of in (the dead body) in/’by means of’ (the) ‘way out’/departure of his spirit.” (Sir 38:23b)


The Latter Revelation:

(Jesus said to His disciples:) “It ‘carries together’/’is profitable’ for you, ‘in order that’/that one of your limbs may perish, and (that) your whole body may not be thrown into hell.” (Matt 5:29b)

(The woman) spoke ‘every the’/’the whole’ truth to Jesus. (Mark 5:33b)

(Jesus said to His disciples:) "I dispatch away the promise of My Father against you. (Luke 24:49a)

(Peter said to the Jews:) "Having so been heightened (at) the right (hand) of God both/and having taken from the side of the Father the promise of the holy Spirit, (Jesus) poured out this which you see and hear." (Acts 2:33)

The Apostle, the eighth and one of the seven: (Jesus said to the Jews:) “Now you seek to kill Me, a man who has talked (and talks) the truth to you, which I heard from the side of God. … Because I say the truth, you do not believe Me.” (John 8:40a,45)

Caiaphas said to (the priest leaders and the Pharisees): “You do not know nothing/anything, nor you count that it 'carries/brings together'/'is profitable' * (א,*א) 'in order that'/that one man may die in favour of the people, and (that) not the whole nation may perish.” (John 11:49b-50)

(Jesus said to His disciples:) "I will ask the Father, and He will give you Another, One being called to the side of (you), in order that It may be in company with you into the (coming) age, the Spirit of the truth, which the adornment/’adorned world’ is not able to take, because it does not look at It, nor it has knowledge. You have knowledge of It, because It stays by the side of you and It will be in you." (John 14:16-17)


Exegetes, evangelists and others:

about 2000 and time before

Those who do not partake of (the Spirit) ... alienated from the truth, they ... never (attain) to a well-grounded knowledge, being more anxious to be sophists of words than disciples of the truth. For they have not been founded upon the one rock, but upon the sand, which has in itself a multitude of stones. (Irenaeus, The Ante-Nicene Fathers Vol I, p 458)


Examples of other quoted authors in the Swedish version: John Stott.


My own comments and speculations:

Concerning “one being called to the side of (you)”, see also John 14:16.


Paul said to the believers in Corinth: “To everyone the making of the Spirit visible is given towards/’in regard to’ the thing carrying/bringing together.” (1 Cor 12:7)

In this we have knowledge, that we stay in Him and He Himself in us, because He has given (and gives) us out of His Spirit. (1 John 4:13)


Additional studies:

Sir 48:12; Matt 3:11; Mark 1:8; Luke 3:16; John 7:39; 8:46; 14:26; 15:26; 16:26; 18:14; Rom 9:1; 1 Cor 7:35; 10:33; 1 Tim 2:7; Heb 12:10; 1 John 3:23.


James A. Draper "The sociological function of the Spirit/Paraclete in the farewell discourses in the Fourth Gospel"; Neotestamentica 26.1 (1992): 13-30.

L. Floor "The Lord and the Holy Spirit in the fourth Gospel"; Neotestamentica 2:1 (1968): 122-130.


(Original version 2007-12-01; revised version 2009-05-09; 2012-01-24; 2014-09-20)

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16:8-9 And having come that One will convict the adornment/’adorned world’ on account of miss (of the mark of God) and on account of righteousness and on account of judgment; on account of miss (of the mark of God) indeed, that they do not believe into Me.

Word for word: 16:8 (14 words in the Greek text) and having-come that-(one) will-convict the adornment on-account-of miss-(of-the-mark-of-God) and on-account-of righteousness and on-account-of judgment. 16:9 (8 words in the Greek text) on-account-of miss-(of-the-mark-of-God) indeed, that not (they)-believe into me.


The Former Revelation (preliminary translation):

Abram believed (in) God, and it was counted to him into righteousness. (Gen 15:6, Greek OT)

(God said to Abraham:) "I spared you the thing to not miss (My mark) into Me. ..." (Gen 20:6b, Greek OT)

(David said to God:) "To/against You alone I have missed (Your mark)." (Ps 51:4a or 51:6a, Greek OT)

(The rod out of the root of Jesse) will not judge ‘according to’/after the glory, nor convict ‘according to’/after the talking, however/but with humble judgment He will judge, and He will convict the humble ones. (Is 11:3b-4a, Greek OT)

(Solomon said:) “Sounding/speaking unrighteous things no one ‘may not’/may talk, ‘nor not’/nor may the convicting justice ‘go by the side of a way’/escape (the spirit of wisdom of the Lord).” (Wisdom of Solomon 1:8b)

(Solomon said to the Lord:) “Therefore You convict the ones falling by the side of ‘according to’/’because of’ few/’a few’, and in the ones missing (Your mark) You bring to mind reminding, in order that, having been changed/separated from the bad thing, they may believe against You, Lord.” (Wisdom of Solomon 12:2)

(Jesus, the son of Sirach, said:) “The one hating conviction (is) in a footstep of a misser (of the mark of God).” (Sir 21:6a)

(Jesus, the son of Sirach, said:) “In every work believe (with) your soul, for this is and/namely a keeping of commandments.” (Sir 32:23)


The Latter Revelation:

(Jesus said to His disciples:) "Happy the ones being hungry and thirsting (for) the righteousness, because they themselves will be fed." (Matt 5:6)

(Through the prophet Isaiah the Lord said about Jesus:) "Behold, My boy whom I have adopted, My welcomed * (א*; B) (with) whom My soul was well-pleased, I will put My spirit against Him. And He will bring away a message (about) a judgment to the nations." (Matt 12:18)

(Jesus said to the scribes:) "The one who – according to the circumstances – may blaspheme into/’for the purpose of’ the Holy Spirit has not a ‘letting be’/’leaving alone’ into the (coming) age, however/but will be (א,*א) liable to an agelong misdeed, because they had said: "He has an unclean spirit." (Mark 3:29-30)

(Jesus said to His disciples:) “When they – according to the circumstances – may lead you giving (you) to the side of, do not care beforehand (about) what you may talk, however/but which/what – if according to the circumstances – may be given you in that hour, talk this. For you are not the ones talking, however/but the Holy Spirit.” (Mark 13:11)

Being convicted by (John the Baptist) Herod, ‘the one of four leaders’/’the tetrarch’, … shut (John) entirely/in in watch/custody. (Luke 3:19a,20b)

(Males carried) upon a bed a man who (continually) was being (and having been) ‘loosened from the side’/paralysed. … Having beheld their faith (Jesus) spoke: “Man, your misses (of the mark of God) are (and have been) ‘let be’/‘left alone’ for you.” (Luke 5:18b,20)

(Jesus) spoke this parable towards some being (and having been) persuaded that they are righteous on/in themselves and despising the rest. (Luke 18:9)

(Jesus said to the eleven:) "A change of mind into/’purposed for’ a ‘letting be’/’leaving alone’ of misses (of the mark of God) to/will be proclaimed on/in (Christ's) name into all the nations, having begun from Jerusalem." (Luke 24:47)

(Peter said to the leaders of the people and to the elders: “Jesus Christ) is the stone having been despised by you, the builders, (the One) having become into a head/beginning of a corner. And the saving is not in another (than Him).” (Acts 4:11-12a)

(Paul said to the males in Athen: “God) has ‘caused ... to stand’/fixed a day in which He is about to judge the (inhabited) world in/with righteousness in/’by means of’ a male to whom He has marked out by boundaries a faith having been offered to all (by) having caused Him stand up out of dead (bodies).” ... (Some continually) joked ... but some males, having attached themselves to (Paul), believed. (Acts 17:31-32a,34a)

(Felix) sent after/for Paul and he heard him on account of the faith into Christ Jesus. But on his ‘saying through’/reasoning on account of righteousness and temperance and the 'being about'/coming judgment (Felix) ‘having become’/became frightened. (Acts 24:24b-25a)


The Apostle, the eighth and one of the seven:

On the following day he sees Jesus coming towards him, and he says: “Behold, the Lamb of God, the One lifting/’taking away’ the miss (of the mark of God) of the adornment/’adorned world’!” (John 1:29)

The one believing into Him is not judged. * (א,* א, B) The one not believing has already been (and is) judged, because he has not believed (and does not believe) into the name of (the) Son of God, the only descendant. (John 3:18)

Jesus said to (the crowd): “This, it is the work of God, in order that you may believe into the One whom that One has dispatched away.” (John 6:29)

(Jesus said to the Jews:) “I spoke * (P66,א*) to you, that you will die in your misses (of the mark of God). For if – according to the circumstances – you may not believe Me (א,*א), that I am, you will die in your misses (of the mark of God).” (John 8:24)

(Jesus said to those Jews who to begin with had believed Him:) “Which one out of you convicts Me on account of miss (of the mark of God)? If I say truth, because of what do you not believe Me?” (John 8:46)

They so ‘out of’/’immediately after’, a second (time), raised their voices to the man who (continually) had been blind and spoke to him: “Give glory to God.” We know that this Man is a misser (of the mark of God).” That one so answered: “If He is a misser (of the mark of God), I do not know. One thing I know, that being blind I just now see.” (John 9:24-25)

(Jesus said to His disciples:) "If I had not come and talked (with) them, they had/’had ... had’ (continually) not miss (of the mark of God). But now they have not a pretence on account of their miss (of the mark of God). The one hating Me and/also hates My Father. If I had not made/done in/among them the works, which no one other/else had made/done, they had/’had ... had’ (continually) not (any) miss (of the mark of God), but now they have and/both beheld (and behold) and have hated (and hate) and/both Me and My Father." (John 15:22-24)


Exegetes, evangelists and others:

about 2000 and time before

The world has declared itself righteous, Luke 18:9, but has judged Jesus as a sinner, John 9:24, and led him to the cross. (Studiebibeln II:699; translation from the Swedish text: BG Ask)

Abbe has told (Madicken) of the aircrafts. In the war there are aircrafts but also here in Sweden there are several pieces. Madicken would give whatever to see one. Although Linus-Ida declares that it is sinful to fly. "I say, I say, if God wanted that the men would fly, so he had made birds of them", Linus-Ida says. (Astrid Lindgren "Madicken" p 54; translation from the Swedish text: BG Ask)

(The world) believes that Jesus was a sinner, justly punished by crucifixion; it believes on the other hand that its own righteousness is all that can be required, and it believes that in these opinions it has rightly judged Jesus and itself, and that its judgement will receive divine confirmation. (C.K. Barrett "The Gospel according to St John" p 487)

The whole Sunday evening - after the after-churchcoffee - Emil sat . . . in the joiner's shed carving his onehundredthirtieth wooden old man, before he suddenly remembered that it, to be sure, was Sunday, then one was not allowed to cut with knife, it was the pure, terrible sin. Probably one was not allowed to extract teeth, neither paint anyone blue. Emil put his wooden old man aside on the shelf among the others. He sat there on the chopping-block, while the twilight fell outside the window of the joiner's shed, and he thought of his sins. At last he folded his hands praying: "Dear God, do so that I stop doing my mischiefs! Prays Emil Svensson, Katthult, Lönneberga kindly." (Astrid Lindgren "Än lever Emil i Lönneberga" p 66-67; translation from the Swedish text: BG Ask)

The rural dean turned and twisted the task in his thoughts. It was one thing in which Gille put his confidence and reliance, and it was this, that he had not drunk water out of the lake where he hooked and netted. But what kind of faith was now that thing to pay attention to? It was a false support, which would fail this night, for the dean had heard that they waited for Gille down in the depth. It was a rotten plank, which would not bear him. If he continued to trust in it, he would be lost. The dean clearly saw, that this plank had to be pulled away from Gille Folkesson, before it was too late. If he only had not to trust in that thing, he would not longer pin his faith on lake-sprite and water-sprite but on living God. Had he not the plank to trust in, he would be saved to life and limb coming glad and happy to his young wife. . . . Was there a greater sin than to leave a man in mind and body in the possession of the dark powers? (Selma Lagerlöf "Vattnet i kyrkviken" p 428-429; translation from the Swedish text: BG Ask)

It is almost sin to write. To write is to make dirty! to make prose of poetry! To reduce to the commonplace! with one word - Therefore I suffer from writing and turn with pleasure my back to the written things - The summerthoughts begin to go. To Furusund or at least to the Baltic Sea. (August Strindberg "August Strindbergs brev XV april 1904-april 1907" s 242; letter 1906-04-01 to Harriet Bosse; translation from the Swedish text: BG Ask)

For us children it is after all very difficult to get time to go (in church). Emilia Wallroth has said to me, that she usually counts the heads of the nails in the church ceiling, and Ingrid Nilsson says, that she sits looking after how often the old shop men down in the church treat one another to snuff. Emilie Nilsson, she sums the numerals on the number boards, and when the addition is ready, she subtracts and multiplies and devides. She says, that as long as she is doing this, she has at least no sinful thoughts in her head. It would be worse, if she sat looking at Hilda Wallroth's beautiful hat wishing that she had the like. But (my sister) Anna tells that she usually sits learning psalms by heart, and then all think, that this is still better than to multiply and devide. (Selma Lagerlöf "Ett barns memoarer" s 117-118; translation from the Swedish text: BG Ask)

(Schoolmaster Lars) suffered at the thought of the thing, that he, who wanted to convert the world, up to now had not managed to convert his father. He ought to put his own house in order, before he swung the broom in front of the door of others. He now was at work with writing a confession of faith, a Confessio Junecopensis, in fifty articles, and it was his firm resolve, cost what it wants, to force Master Gudmund to the desk in order to hear, say after, repeat and confess them. The course would begin, when Master had returned (to Jönköping) from Växjö, and Lars would make sure that his father and sister would not be allowed to stay there for a long time, and that no daubs for the cathedral there had to be undertaken. (Viktor Rydberg "Vapensmeden" p 201-202; translation from the Swedish text: BG Ask)


Examples of other quoted authors in the Swedish version: Alf Ahlberg, Martin Allwood, Arvid Almquist, Ann-Charlotte Alverfors, Sven Alverlin, Karl-Erik Andersson, Eskil Andrae, Stefan Andhé, Gertrud Aulén, Uno Axelsson, Elisabeth Beskow, Bernhard Bexell, Oloph Bexell, Rudolf Björkman, Björnstjerne Björnson, Harry Blomberg, Carl Boberg, Nils Bolander, August Bondeson, Christian Braw, Gordon Bridger, Nils-Arvid Bringéus, Ingmar Brohed, Jakob B. Bull, Albert Camus, Elizabeth Charles, Richmal Crompton, Sven Danell, Albert Engström, LarsOlov Eriksson, Per Gustaf Eriksson, Hilding Fagerberg, Karl Fransson, Bert Franzén, Arvid Gierow, David Gillett, David Gitari, Bolette Margrethe Gjør, Nikolaj Gogol, Johannes Gossner, Michael Green, Carl Grimberg, Archibald Clavering Gunter, Axel Gustafsson, Axia Gustafsson, Berndt Gustafsson, Jürgen Habermas, Joel Halldorf, O. Hallesby, Fredrik Hammarsten, Krister Hanell, David Hedegård, Verner von Heidenstam, Ernest Hemingway, Ingrid Hesslander, Julian Huxley, Roy Isaksson, Kazuo Ishiguro, Carl Vilhelm Jakobowsky, Anders Jarlert, Erik Johansson, Lennart Johansson, Natanael Johansson, Viktor Johansson, Eyvind Johnson, Aldor Josefsson, Ragnar Järhult, Alexis Kivi, Thorvald Källstad, Lars Levi Laestadius, Hans Larsson, Amy Le Feuvre, Sven Gunnar Lidén, Sven Lidman, Jonas Lie, Gustaf Linder, Sigurd Lindgren, Martin Luther, Sune Lyxell, Betty Mahmoody, Frank Mangs, Harry Martinson, Carl Henrik Martling, Czeslaw Milosz, Vilhelm Moberg, D.L. Moody, Kaj Munk, Alice Munro, Watchman Nee, Fredrik Nielsen, Torsten Nilsson, Anders Nohrborg, J. Nyrén, Pälle Näver, Runa Ohlander, Ragnar Ohlsson, Walter Olsson, John Ortberg, Gunne Oscarsson, Lars Oscarsson, Karl Palmberg, Mats Paulson, Lewi Pethrus, Martin P:n Nilsson, August Pohl, Björn Printz, Ing-Britt Ranemark, Hans Evert René, Eliza Richardson, Carl Olof Rosenius, Seymor Rossel, Josef Rydén, Carl-Erik Sahlberg, Gösta Sandberg, William Shakespeare, Ronald Sider, William B. Silverman, Reinhold Simmergren, Knut Sjöberg, Tomas Sjödin, Harry Sjöman, E. Aug. Skogsbergh, Alexander Solsjenitsyn, Jim Stebbins, John Steinbeck, Milton Steinberg, Roy A. Stewart, John Stott, Frances Stratton, A.M. Strinnholm, Morris Stuart, Magnus Sundell, Elon Svanell, Bengt Svensson, Monica Svensson, Arvid Svärd, Ture Sällberg, Hjalmar Söderberg, Rune Söderlund, Anton Tjechov, Leo Tolstoj, J. Traasdahl, Mark Twain, Lars Vitus, Rudolf Vrba, P. Waldenström, N.P. Wetterlund, Magnus Widell, Ernst Wigforss, David Wilkerson, Carl Fr. Wislöff, Elin Wägner, Emile Zola, Elof Åkesson, Hugo Öberg, Lars Österlin.


My own comments and speculations:

The one who believes into Jesus Christ is born into Him and is in Him and therefore he does not miss the utmost mark of God with his life. Cf. 1 John 5:18.

Concerning “righteousness”, see also John 16:10.


Paul said to the believers in Rome: "Every/all which (is) not out of faith, it is miss (of the mark of God)." (Rom 14:23b)

Paul said to the believers in Corinth: “If Christ has not been (and is not) raised, your faith (is) vain. You are still in your misses (of the mark of God).” (1 Cor 15:17)

Paul said to the believers in Galatia: “The Scripture shut together/in all the things underneath miss (of the mark of God), in order that the promise ‘out of’/’in consequence of’ faith of/in Jesus Christ might be given the ones believing.” (Gal 3:22)


Greek words:

dikaiosynê (righteousness) (in the NT + examples in the OT) Gen 15:6; Matt 5:6; John 16:8; Acts 17:31; 24:25 - Joshua 24:14; 2 Sam 8:15; Ps 15:2; 45:7(8); 71:2-3; 96:13; 106:3,31; 112:9; 118:19; Prov 3:9; 11:30; 13:2; Is 10:22; 32:16; 39:8; 45:19; 46:13; 48:1,18; 51:5; 56:1; 58:2; 59:17; Jer 9:24; Ezek 3:20; 33:13; Dan 9:18; Tobit 1:3; 2:14; 4:5; 12:8,9(BA); 13:6(7)(BA); 14:7(BA),9; 1 Macc 2:29,52; 14:35; Wisdom of Solomon 1:1,15; 2:11; 5:6,18; 8:7; 9:3; 12:16; 14:7; 15:3; Sir 16:22; 26:28; 44:10; 45:26; Baruch 1:15; 2:6,18; 4:13; 5:2,4,9. Matt 3:15; 5:10,20; 6:1,33; 21:32; Luke 1:75; John 16:10; Acts 10:35; 13:10. Rom 1:17; 3:5,21-22,25-26; 4:3,5-6,9,11,13,22; 5:17,21; 6:13,16,18-20; 8:10; 9:30-31; 10:3-6,10; 14:17; 1 Cor 1:30; 2 Cor 3:9; 5:21; 6:7,14; 9:9-10; 11:15. Gal 2:21; 3:6,21; 5:5; Eph 4:24; 5:9; 6:14; Phil 1:11; 3:6,9; 1 Tim 6:11; 2 Tim 2:22; 3:16; 4:8; Tit 3:5; Heb 1:9; 5:13; 7:2; 11:7,33; 12:11; Jas 1:20; 2:23; 3:18; 1 Pet 2:24; 3:14; 2 Pet 1:1; 2:5,21; 3:13; 1 John 2:29; 3:7,10; Rev 19:11; 22:11.


Additonal studies:

Matt 9:2; 10:19-20; Mark 2:5; Luke 12:11-12; John 1:29; 3:19-21; 5:14; 8:11; Acts 2:37-38; 5:31; 10:43; 13:38; 22:16; 26:18; Rom 6:6,23; 7:25; 8:2-3; 1 Cor 14:24; 2 Cor 5:21; Col 2:11; Heb 2:17; 9:28; 10:12; 1 Pet 3:18; 1 John 3:23; Rev 13:12; 16:7; 19:2,11.


John Aloisi "The Paraclete's Ministry of Conviction: Another look at John 16:8-11". See Journal of Evangelical Theological Society 47.1 (March 2004): 55-70.

J. Duncan M. Derett "Advocacy at John 16:8-11"; Expository Times 110 (1999): 181-182.

James A. Draper "The sociological function of the Spirit/Paraclete in the farewell discourses in the Fourth Gospel"; Neotestamentica 26.1 (1992): 13-30.

Michael Fishbane "Sin and Judgment in the Prophecies of Ezekiel"; Interpretation 38 (1984): 131-150.

Harry C. Swadling "Sin and Sinlessness in 1 John"; Scottish Journal of Theology 35 (1982): 205 -.


(Original version 2007-12-01; revised version 2009-05-09; 2012-01-26; 2014-09-21; 2014-12-16)

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16:10 ... but/and on account of righteousness, that I withdraw towards the Father, and you no longer look at Me.

Word for word (12 words in the Greek text): on-account-of righteousness but, that towards the father (i/I)-withdraw and no-longer (you)-look-at me.


The Former Revelation (preliminary translation):

(Adam, Seth, Enosh, Kenan, Mahalael and Jared died. Enoch pleased God well. And continually) he was not found, because God put him in company with (Himself). (Methuselah and Lamech died.) (Gen 5:24b, Greek OT)

Abram believed (in) God, and it was counted to him into righteousness. (Gen 15:6, Greek OT)

(The sons of the prophets said to Elisha:) "Had you gained knowledge that today the Lord takes your lord ‘from above on’/’up from’ you?" ... And Elijah was taken up in a togethershaking as (if he came) into the heaven. And Elisha beheld (it) and cried: "Father, father, wagon of Israel and its horseman!" And he did not behold him longer." (2 Kings 2:5b,11b-12a, Greek OT)

(Tobit said:) “Righteous are You, Lord, and all Your works (are) righteous … You judge into the (coming) age.” (Tobit 3:2, BA)

Hades (is not) royal/king upon earth, for righteousness is not deadly. (Wisdom of Solomon 1:15b)

(Solomon said: “The wisdom) is easy to be ‘looked at’/perceived by the ones welcoming her and (easy) to be find by the ones seeking her.” (Wisdom of Solomon 6:12b)

(Jesus, the son of Sirach, said:) “The one hating conviction (is) in a footstep of a misser (of the mark of God).” (Sir 21:6a)


The Latter Revelation:

(Jesus said to His disciples:) “Seek first His (א,*א) kingdom and righteousness.” (Matt 6:33a; "His kingdom" = the kingdom of the heavenly Father, Matt 6:32)

(Jesus said to the priest leaders and the elders:) ”John came towards you in a way of righteousness, and you did not believe (in) him.” (Matt 21:32a)

(Jesus said to the twelve:) “Indeed, the Son of the Man withdraws entirely as it has been (and is) written on account of Him.” (Matt 26:24a)

(The “leadership of a hundred men” said about Jesus:) "Certainly this Man (continually) was righteous." (Luke 23:47b)

(On the disciples') seeing (Jesus) He was lifted against/up and a cloud took Him from below, from their eyes. (Acts 1:9b)

(Paul said to the males in Athen: “God) has ‘caused ... to stand’/fixed a day in which He is about to judge the (inhabited) world in/with righteousness in/’by means of’ a male to whom He has marked out by boundaries a faith having been offered to all (by) having caused Him stand up out of dead (bodies).” ... (Some continually) joked ... but some males, having attached themselves to (Paul), believed. (Acts 17:31-32a,34a)

(The elders) are no longer about/destined to look at the face of (Paul). ... (Acts 20:38b)


The Apostle, the eighth and one of the seven:

(The priests and the Levites) asked (John the Baptist) again (א,*א): "What so? Are you Elijah?" * (א,*א) He says: "I am not." (John 1:21a)

(Jesus said to His disciples:) “Yet a small/little (while) and the adornment/’adorned world’ no longer looks at Me. But you look at Me, because I live, and you will live ‘(middle voice)’/’with engagement’ (P66,א,*א,A).” (John 14:19)

Jesus said to His disciples:) "Now I withdraw towards the One having sent Me." (John 16:5a)


Exegetes, evangelists and others:

Examples of quoted authors in the Swedish version: Gordon Bridger, Joseph A. Burgess, O. Carling, Emilia Fogelklou, Bo Frid, Michael Green, Jarl Hemmer, Jacob Otto Hoof, Sven Lidman, Martin Luther, Helmer V. Nyberg, Efraim Palmqvist, L.C. Retzius, Viktor Rydberg, Gösta Sandberg, Anfin Skaaheim, Jesper Svartvik, Knut Svensson, P. Waldenström, Benjamin Breckinridge Warfield, Paul Wern.


Paul said to Timothy: “... Great is the mystery of the reverence: ‘Who/he was made visible in flesh. He was justified in spirit.’” (1 Tim 3:16a)

(With) faith Enoch was put in company with (God) of the thing to not behold death. And he was (continually) not found, for the reason that God put him in company with (Himself). For before the putting in company with (himself), he ‘had been (and was) a witness’/’had attested (and attested)’ have/having pleased (and pleasing) God well. (Heb 11:5)

My little children, these things I write to you in order that you may not miss (the mark of God). And if – according to the circumstances – anyone may miss (the mark of God), we have One being called to the side of, towards the Father, Jesus Christ, (One being) righteous. (1 John 2:1)

If – according to the circumstances – you may know, that He is righteous, you have and/also knowledge, that 'every the'/everyone making/practising the righteousness is (and has been) begotten out of Him. (1 John 2:29)

Little children, let no one lead you astray. The one making/practising the righteousness is righteous, entirely as that One is righteous. (1 John 3:7)


Additional studies:

Matt 3:15-17; Mark 14:21; John 7:33; 13:1; 16:16,19,28; 20:29; Acts 3:14; 7:52; Rom 3:21-31; 4:25; 5:1; 1 Cor 1:30; Phil 3:8-9; 1 Pet 2:24; 3:18; 1 John 3:10; Rev 13:12; 15:4; 16:5,7; 19:11.


John Aloisi "The Paraclete's Ministry of Conviction: Another look at John 16:8-11". See Journal of Evangelical Theological Society 47.1 (March 2004): 55-70.

J. Duncan M. Derett "Advocacy at John 16:8-11"; Expository Times 110 (1999): 181-182.

James A. Draper "The sociological function of the Spirit/Paraclete in the farewell discourses in the Fourth Gospel"; Neotestamentica 26.1 (1992): 13-30.

Bo Johnson "Who reckoned righteousness to whom?"; Svensk Exegetisk Årsbok 51 1986): 108-115.

J.H. Roberts "Righteousness in Romans with Special Reference to Romans 3:19-21"; Neotestamentica 15 (1981): 12-33.


(Original version 2007-12-01; revised version 2009-05-10; 2012-01-27; 2014-09-22)

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16:11 ... but/and on account of judgment, that the leader of this adornment/’adorned world’ has been (and is) judged.

Word for word (10 words in the Greek text): on-account-of but judgment, that the leader (of)-the (of)-adornment this has-been-(and-is)-judged.


The Former Revelation (preliminary translation):

(Israel) will take/'take up' this wailing against the king of Babylon and speak in that day: "... How fell/'(did not) ... fall' the Morningstar, the one sticking up early in the day, fall out of, out of the heaven! The one dispatching away (men) towards all the nations may be crushed into/against the earth!" (Is 14:4a,12, Greek OT)


The Latter Revelation:

(Through the prophet Isaiah the Lord said about Jesus:) "Behold, My boy whom I have adopted, My welcomed * (א*, B) (with) whom My soul was well-pleased, I will put My spirit against Him. And He will bring away a message (about) a judgment to the nations." (Matt 12:18)

(Jesus said to the scribes and the Pharisees:) “Serpents, products of adders, how may you flee from the judgment of Gehenna?” (Matt 23:33)

(Jesus said to the seventy:) "I (continually) looked at the adversary, having fallen out of the heaven as a ray of light." (Luke 10:18)

(Jesus said:) "If I throw out the little demons in/with Beelzebul, in/with whom do your sons throw (them) out? Because of this they will themselves be your judges. But if I throw out the little demons in/with (the) finger of God, the kingdom of God consequently has been in advance against/over you. When – according to the circumstances - the stable one, having been (and being) armed, may watch the 'of himself'/own court, his ‘things beginning under’/properties are in peace. But since – according to the circumstances – a more stable than he is (א*) having come against (him), may conquer him, he lifts/takes away’ from him his full armour on/in which he ‘was (and had been) persuaded’/’relied (and had relied)’ and ‘gives asunder’/distributes his spoils.” (Luke 11:19-22)


The Apostle, the eighth and one of the seven:

(Jesus said to the crowd:) " Now a judgment is of/upon this adornment/’adorned world’. Now the leader of this adornment/’adorned world’ will be thrown out outside." (John 12:31)

(Jesus said to His disciples:) "The leader of the adornment/’adorned world’ comes, and he has not nothing/anything in Me.” (John 14:30b)


Exegetes, evangelists and others:

about 2000 and time before

The judgment which in the Synoptics takes place at God at the end of the world here is anticipated by the Helper. The world with its disbelief stands out as a loser in the court which already takes place in the present time. (René Kieffer "Johannesevangeliet" p 389; translation from the Swedish text: BG Ask)

While defeated, the Prince of this world keeps power over His own domain (see Eph 2:2; 6:12). … It is clear, however, that Satan has no dominant power over the believer. (Raymond E. Brown "The Gospel according to John" p 706)


Examples of other quoted authors in the Swedish version: Gordon Bridger, Johannes Gossner, Michael Green, Axel Gustafsson, Martin Luther, Kaj Munk, Agne Nordlander, Viktor Rydberg, Harry Sjöman, E. Aug. Skogsbergh, John Stott.


My own comments and speculations:

Concerning “the leader of this adornment/’adorned world’”, see also John 12:31.


Paul said to the believers in Colossae: “Having ‘set out from’/’taken off’ the clothes of the beginnings/leaderships and the (judicial) authorities (God) exposed them to shame in plain language, having triumphed (over) them in (Christ) .” (Col 2:15)

Paul said to Timothy: "(An inspector must not be) newly planted/converted, in order that having been made blind he may not fall in, into a judicial verdict of the slanderer." (1 Tim 3:6)

Through the death (Jesus) might make inactive the one having the power of death. This is the slanderer. (Heb 2:14b)

The one making/practising the miss (of the mark of God) is out of the slanderer, because the slanderer misses (the mark of God) from a beginning. Into/’for the purpose of’ this the Son of Man was made visible, in order that He might loosen/’pull apart’ the works of the slanderer. (1 John 3:8)


Additional studies:

2 Pet 2:11; Jude v 9; Rev 8:10; 13:3,12; 15:4; 16:5,7; 18:8,20; 19:2,11; 20:10-13.


John Aloisi "The Paraclete's Ministry of Conviction: Another look at John 16:8-11". See Journal of Evangelical Theological Society 47.1 (March 2004): 55-70.

J. Duncan M. Derett "Advocacy at John 16:8-11"; Expository Times 110 (1999): 181-182.

James A. Draper "The sociological function of the Spirit/Paraclete in the farewell discourses in the Fourth Gospel"; Neotestamentica 26.1 (1992): 13-30.

Michael Fishbane "Sin and Judgment in the Prophecies of Ezekiel"; Interpretation 38 (1984): 131-150.


(Original version 2007-12-01; revised version 2009-05-10; 2012-02-28; 2014-09-23)

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16:12-13a I have still many things to say to you. However you are not able to bear (them) just now. But when – according to the circumstances – that One, the Spirit of the truth, may come, It will show you the way in * (א*) the truth.

Word for word: 16:12 (10 words in the Greek text) Still many-(things) (i/I)-have you (to)-say, however not (you)-are-able-to bear just-now. 16:13a (13 words in the Greek text Sinaiticus prima manus) when-according-to-the-circumstances but may-come that-(one), the spirit (of)-the (of)-truth, (it)-will-show-the-way you in the truth.


The Former Revelation (preliminary translation):

(Moses and the sons of Israel said to the Lord:) "(With) Your righteousness You have shown this Your people the way." (Ex 15:13a, Greek OT)

(David said: “The Lord) showed me the way against paths of righteousness with respect to His name.” (Ps 23:3b, Greek OT)

(David said to the Lord:) "Show me the way against Your truth." (Ps 25:5a, Greek OT)

(David said to the Lord:) ”Show me the way, Lord, (in) Your way, and I will go in Your truth.” (Ps 86:11a, Greek OT)

(David said:) “Prove me, God, and gain knowledge of my heart. Arrange/’give instructions to’ me and gain knowledge of my paths. And behold if a way of lawlessness (is) in me, and show me the way in an agelong way.” (Ps 139:23-24, Greek OT)

(David said to the Lord:) “Your good Spirit will show me the way in straight earth/way.” (Ps 143:10b, Greek OT)

(The messenger) Rafael (whose name was Asarja, which means "The Lord has helped") was dispatched away (from the glory of God) to heal (the parents of Tobias). ... (Tobias' father said to his woman:) “A good messenger will come together with (Tobias).” ... (Rafael) said to (Tobias): "You will save (Sarah)." ... (And Rafael said to Tobias and his father:) "I will show every/’the whole’ truth underneath/secretly for you, and I will not/certainly not hide every/any word from/for you." (Tobit 3:17a; 5:22; 6:18; 12:11, S)

(Judith said to the elders of the city:) “You shall not investigate out my occupying, for I shall not speak to you, till the thing to be ended, (the things) which I shall make.” (Judith 8:34)

(Solomon said: “The wisdom) will show me the way in my discreet occupyings and watch Me in her glory.” (Wisdom of Solomon 9:11b)

(Solomon said to God:) “Who has gained knowledge of Your counsel, if not You have given wisdom and sent Your Holy Spirit from highest things?” (Wisdom of Solomon 9:17)

(Solomon said: “Wisdom) showed (pious ones) the way in a wondrous way. She became for them into/for a shelter of a day and into/for a flame of stars to the night.” (Wisdom of Solomon 10:17b)

(Jesus, the son of Sirach, said:) “Put (wisdom) under your shoulder/’upper arm’ and bear it. And you may not be indignant at her bands.” (Sir 6:25)

(Jesus, the son of Sirach, said:) “’Strive after’/’pray to’ (the) Highest One, in order that He may straighten your way in truth.” (Sir 37:15b)


The Latter Revelation:

(Jesus said to His disciples about the Pharisees:) "Let them be. Guides are blind (א*). But/and if – according to the circumstances – a blind may show a blind the way, both will fall into a pit." (Matt 15:14)

(The ones who had been first hired with wages said: ) “These last ones have made/done one hour, and you have made them equal (with) us, the ones having borne the weight of the day and the heat.” (Matt 20:12)

(Jesus said to His disciples:) “When they – according to the circumstances – may lead you giving (you) to the side of, do not care beforehand (about) what you may talk, however/but which/what – if according to the circumstances – may be given you in that hour, talk this. For you are not the ones talking, however/but the Holy Spirit.” (Mark 13:11)

(Jesus said to the crowds:) “Whoever (who) does not bear his cross and come behind Me, is not able to be My disciple.” (Luke 14:27)

(The eunuch) spoke to (Philip): “For how am I – according to the circumstances - 'oh that may'/hopefully able (to gain knowledge in the holy book), if – according to the circumstances – anyone will not show me the way?” (Acts 8:31a)

(The brothers, both the apostles and the elders, wrote to the brothers in Antioch and Syria and Cilicia:) “It seemed (good) to the Holy Spirit and to us to put/lay on you nothing/no more weight more than these ‘of necessarily’/’necessary things’: to hold off from (things) sacrificed to idols and (from) blood and (from things/animals) strangled and (from) fornication.” (Acts 15:28-29a)


The Apostle, the eighth and one of the seven:

His disciples had (at) the first not knowledge of these things. However when Jesus was glorified, then they remembered that these things (continually/repeatedly) were (and had been) written on/’for the sake of’ Him, and (that) they made/did these things (with) Him. (John 12:16)

(Jesus said to Nicodemus:) "The Spirit blows whereat/where it wants, and you hear its voice. However, you do not know from where it comes, and where it withdraws. In this way is 'every the'/everyone having been (and being) begotten out of the water and (א,*א) the Spirit." (John 3:8)

(Jesus said to the Jews:) "It is (and) has been (and is) written in the prophets: “And all will be taught of/by God.”" (John 6:45a)

Jesus said to (Thomas): "I am the way and the truth and the life." (John 14:6a)

(Jesus said to His disciples: “You have knowledge of the Spirit of truth) because He stays by the side of you, and He will be in you." (John 14:17b)

(Jesus said to His disciples:) "In that day you will gain knowledge, that I (am) in My Father and you in Me and I in you." (John 14:20)


Exegetes, evangelists and others:

about 2000 and time before

(The Spirit) will do the work of Jesus living by the disciples, when that man has been glorified by the Father. (René Kieffer "Johannesevangeliet" p 390; translation from the Swedish text: BG Ask)

Here (in Gal 5:18) the Spirit is regarded as a guide, to whom the believer is expected to submit himself. Such a conception of the Spirit's activity is much more personal than the expression 'walking in the Spirit' in verse 16. (Donald Guthrie "Galatians" p 136)

At last (Ingmar) folded his hands and prayed to God. "Now I ask you, God, that you let me follow your ways", he said. "I do not want to resist you, if you need the people from my parish here out (in Jerusalem)." Scarcely this was said, before Ingmar felt a peculiar peace within himself. But at the same time all will within him fell away altogether, and Ingmar began acting after a will being not his own but a will of somebody else. He perceived this so clearly, as if anyone had taken his hand and led him. "It is God, who leads me", he thought. (Selma Lagerlöf "Jerusalem II" p 410; translation from the Swedish text: BG Ask)


Examples of other quoted authors in the Swedish version: Eskil Albertsson, Carl Jonas Love Almqvist, Krister Andersson, Johann Albrecht Bengel, Håkan Bengtsson, Jacob Blomdahl, Gordon Bridger, Colin Brown, Atle Burman, Leif Carlsson, Chas. E. Cowman, Amadeus Creutzberg, Sven Danell, Olof Djurfeldt, Allan Eddeland, Gunnar Edman, T.S. Eliot, François Fénelon, P. Fjellstedt, Gunnar Fur, Helmer Furuholm, Michael Green, Carl Grimberg, Peter Halldorf, Gunnar Hallingberg, Paul Hazard, David Hedegård, David Hume, Per Hörnmark, Irenaeus, Liselotte J Andersson, Sven Lidman, Martin Luther, Frank Mangs, Carl Henrik Martling, Stephen Neill, Petrus M. Nicander, Elvy Nilbratt, John Ongman, Karl Palmberg, Olaus Petri, Platon, Bengt Pleijel, Edvard Rohde, K.A. Rundbäck, Viktor Rydberg, Carl-Erik Sahlberg, Göran Sahlberg, Gösta Sandberg, Thomas A. Smail, Wilfrid Stinissen, A.M. Strinnholm, Nathan Söderblom, Esaias Tegnér, Leo Tolstoj, Tomas Tranströmer; U.L. Ullman, P. Waldenström, Johan Olof Wallin, Kallistos Ware, Stig Wikström, Christy Wilson.


My own comments and speculations:

In the present age it is the Spirit who on the earth shows the way in the truth. In the heavenly world it is Jesus Himself (the Son) who shows the way upon springs of waters of life (Rev 7:17). In the New Jerusalem there is no need of showing the way to any such springs of water. A river of water of life is in the middle of the street of the city (Rev 22:1-2). And the inhabitants of the city will behold the face of Jesus (Rev 22:4). And God Himself (the Father) will be in company with them (Rev 21:3)


Paul said to the believers in Rome: "I say truth in Christ, I do not lie, being my joint knowledge a witness together with me in holy spirit." (Rom 9:1)

If we – according to the circumstances – may speak, that we have communion in company with Him, and we may walk about in the darkness, we lie and do not make/do the truth. (1 John 1:6)

I have not written to you, that you do not know the truth, however/but that you know it, and that every lie is not out of the truth. (1 John 2:21)

And you, the ointment, which you have taken from Him, it stays in you, and you have not need, in order that anyone may teach you. However, as His Spirit (א*) teaches you on account of all things and is true and is not a lie, and entirely as It has taught you, you stay in Him. (1 John 2:27)

Welcomed ones, do not believe (in) every spirit, however/but prove the spirits, if it is out of God, because many false prophets have come (and comes) out/’to an end’ into the adornment/’adorned world’. (1 John 4:1)


Greek words:

(h)odêgeô (show the way) (in the NT + examples in the Apocrypha) Wisdom of Solomon 9:11; 10:17; Matt 15:14; John 16:13; Acts 8:31 – Wisdom of Solomon 10:10; Luke 6:39; Rev 7:17.


Additional studies:

Is 43:19; Jer 31:34; Matt 10:19-20; Mark 4:34; Luke 12:11-12; John 4:23-24; 14:26; 15:15,26; 19:35; Acts 10; 15:10; 1 Cor 3:1-3; 11:34; 1 John 5:7; Rev 1:1; 2:7; 3:19; 22:15.


James A. Draper "The sociological function of the Spirit/Paraclete in the farewell discourses in the Fourth Gospel"; Neotestamentica 26.1 (1992): 13-30.

David J. Hawkin "The Johannine Concept of Truth and Its Implications for a Technological Society"; The Evangelical Quarterly 59.1 (Jan.-Mar. 1987): 3-13.


(Original version 2007-12-01; revised version 2009-05-10; 2012-01-30; 2014-09-25; 2014-12-16)

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16:13b For It will not talk from Itself, however/but as many things as It * (א,*א) hears, It will talk, and It will bring up a message to you (about) the coming things.

Word for word (14 words in the Greek text): not for (it)-will-talk from itself, however as-many-things-as (it)-hears (it)-will-talk and the coming-(things) (it)-will-bring-up-a-message (to)-you.


The Former Revelation (preliminary translation):

(Moses said to the synagogue/gathering:) "... You will gain knowledge that the Lord has dispatched me away to make/do all these works, because (these are) not from Myself." (Num 16:28, Greek OT)

(The Lord said concerning the nations:) “Let them draw near (with their the idols) and give information to you about (the things) which it will ‘be stepped together with’/happen.” … (And He said to them:) “Bring up a message to us (about) the things coming upon/’with regard to’, upon/’with regard to’ (the) last (thing).” (Is 41:22a,23a, Greek OT)

(The Lord said:) “I am, I am the Lord, talking righteousness and bringing up a message (about) truth.” (Is 45:19b, Greek OT)

(The Lord said: "I) bringing/bring formerly/beforehand up a message (about) the last things before they become." (Is 46:10a, Greek OT)

(The Chaldeans said:) “Let the king speak the dream to his boys/servants, and we will bring up a message (about) its ‘judgment together with’/interpretation.” … (The king answered:) “Speak the dream to me, that I shall have knowledge that you will bring up a message to me about its ‘judgment together with’/interpretation.” (Dan 2:7b,9b, Greek OT, Theod)

The Chaldeans answered upon/’with regard to’ the king that/: “No one of the ones (being) upon the earth will be able to speak for the king what he has beheld (and beholds).” … In ... the night the mystery of the king was brought out to light (by God) to Daniel in a vision of/with good/manifest sign. … (And he said to the king:) “This is the dream and the vision of/in your head, (when you lay) upon your sleeping-place.” (Dan 2:10a,19a,28b, Greek OT)

(Judith said to Holophernes:) “These things were talked (with) me according to my foreknowledge ... and I have been dispatched away to bring up a message to you.” (Judith 11:19b)

(Jesus, the son of Sirach, said: “As) a man will not behold a sudden shift of wind, more/most of the works (of the Lord are) in things hidden away. Who will bring up a message (about) works of righteousness? Or who will ’stay behind’/abide (them)? For the covenant/’His last will’ (is) far. (The one with) a heart being lessened ‘understands throughout’/considers these things. (Sir 16:21-23a)


The Latter Revelation:

The crowds (continually) were ‘struck out’/overwhelmed on/’for the sake of’ (Jesus') teaching, for He (continually) was teaching them as (one) having (judicial) authority, and not as their scribes. (Matt 7:28b-29)

(The prophet) spoke: “This is what the Holy Spirit says: ... (Acts 21:11b)


The Apostle, the eighth and one of the seven:

(Jesus said to the Jews:) “I am not able to do anything from/'owing to' Myself. Entirely as I hear, I judge.” (John 5:30a)

(Jesus said to the crowds:) "I have not talked out of Myself, however/but the One having sent Me, a Father, He has given (and gives) Me a commandment, what I may speak and what I may talk." (John 12:49)


Exegetes, evangelists and others:

Examples of quoted authors in the Swedish version: Johannes Gossner, Peter Halldorf, Edvin Wirén.


My own comments and speculations:

Especially in Revelation the Spirit reveals “the coming things”.


Paul said to Timothy: “The Spirit says in/with (plain) words, that in the latter seasonable times some will stand aloof from the faith.” (1 Tim 4:1a)

Peter said: “(The prophets) did not (continually) render service to themselves, but to you, the things about which now have been brought up a message to you through the ones who brought a good little message to you in holy spirit having been dispatched away from heaven – things into which messengers desire to bend ‘by the side of’/forward (to behold).” (1 Pet 1:12b)

And this is the message which we have heard (and hear) from Him and (which) we bring up a message to you, that God is light and (that) gloom is not ‘not anything’/’at all’ in Him. (1 John 1:5)


Additional studies:

Is 44:7; John 3:32; 5:19; 7:17; 8:26,28; 14:10; Rom 11:25-26; 1 Cor 2:12; 15:51-52; 1 Thess 4:15-16; 1 John 1:2-3; 2:27; 5:7; Rev 1:1-2,19; 4:1; 7:17; 13:12; 14:13; 22:6.


James A. Draper "The sociological function of the Spirit/Paraclete in the farewell discourses in the Fourth Gospel"; Neotestamentica 26.1 (1992): 13-30.


(Original version 2007-12-01; revised version 2009-05-10; 2012-01-31; 2014-09-26)

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16:14(-15) That One will glorify Me, because It will take out of Mine and bring up a message to you. (All things as many as the Father has are Mine. Because of this I spoke, that It takes out of Mine and will bring up a message to you.) (John 16:15 is not found in P66 and א* probably owing to scribal inadvertance.)

Word for word: 16:14 (11 words in the Greek text) that-(one) me will-glorify, because out-of the-(thing) mine (it)-will-take and (it)-will-bring-up-a-message (to)-you. (16:15; 18 words in the Greek text: all-(things) as-many-as has the father mine are. because-of this (i/I)-spoke that out-of the-(thing) mine (it)-takes and (it)-will-bring-up-a-message (to)-you.)


The Former Revelation (preliminary translation):

(The Lord) spoke to me: "You are My slave, Israel, and in you I will be glorified." (Is 49:3, Greek OT)

A letter ... (from) Jeremiah towards the captives (who would be dispatched to) Babylon ... to bring up a message to them in so far as it had been 'arranged on'/ordered to him by God. (Epistle of Jeremiah “Prologue”)


The Latter Revelation:

(Jesus said to His disciples:) “They will behold the Son of the Man coming in clouds in company with much ability and glory.” (Mark 13:26)


The Apostle, the eighth and one of the seven:

This (Jesus) (continually/repeatedly) said (P66, א,* א) on account of the Spirit, of (P66, א,* א) which the ones believing (א,*א) into Him (continually) were about to take. For spirit was not yet (continually), because Jesus was not * (א,* א, B) yet glorified. (John 7:39)

Jesus answered (the Jews): “If – according to the circumstances – I may glorify Myself, My glory is nothing. My Father is the One glorifying Me, of whom you say, that He is your (א,* א, B*) God.” (John 8:54)


Exegetes, evangelists and others:

about 2000 and time before

The more the Spirit appears, the more the light comes on Christ. "He will glorify me", Jesus had said. Here is one of the most sure ways to test spirituality: "On whom does the light come?" (Peter Halldorf "Andens folk" p 17; translation from the Swedish text: BG Ask)

(Christ) says of the Holy Ghost: “He shall glorify Me, for He receives of Mine.” But the spirit of deceit preaches himself and speaks his own things, for he seeks to please himself. He glorifies himself, for he is full of arrogance.” (Ignatius, The Ante-Nicene Fathers Vol I p 53)


Examples of other quoted authors in the Swedish version: Olof Djurfeldt, Bengt Hägglund, Ulrik Josefsson, Martin Luther, H.M. Melin, Anders Nohrborg, Efraim Palmqvist, Einar Rimmerfors, Anders Wejryd.


My own comments and speculations:

Concerning John 16:15, compare John 3:35; 5:20; 10:30.


Paul said to the believers in Philippi: "We are ... (the ones) serving God in spirit ... and not being (and not having been) persuaded in flesh." (Phil 3:3)

Upon/’with regard to’ these last days (God) has talked (with) us in/’by means of’ a Son ... being a reflection of His glory and a stamp of His steadfastness, carrying both/moreover all the things (with) the word of His ability. (Heb 1:2a,3a)


Additional studies: Dan 7:14; Matt 16:27; 24:30; 25:31; Mark 10:37; Luke 9:26,31-32; 21:27; 24:26; John 13:31-32; 17:10; Acts 13:2; 15:28; 1 Cor 2:8,12; 2 Cor 4:4; Eph 1:12; 3:16; Phil 4:19; Col 1:11,27; 2:3; 3:4; Tit 2:13; Heb 2:7,9; 3:3; 1 Pet 1:8,21; 4:13; 5.10; 2 Pet 1:16; 1 John 5:7; Rev 13:12.


(Original version 2007-12-01; revised version 2009-05-10; 2012-01-31; 2014-09-27)

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16:16-19 “A small/little (while), and you no longer look at Me. And again a small/little (while), and you will behold Me.” (Some) out of His disciples so spoke towards one another: "What is this which He says to us: 'A small/little (while) and you do not look at Me. And again a small/little (while), and you will behold Me'. And, 'that I withdraw towards the Father'?" And they so (continually/repeatedly) said: "What is this * (P5,P66,א*), ‘The small/little (while)’?’ We do not know, what He talks." Jesus had knowledge that they (continually) were about to (P66,א,*א) ask Him, and He spoke (to) them: "Do you seek/examine in company with one another on account of this that I spoke: 'A small/little (while), and you do not look at Me, and again a small/little (while), and you will behold Me'?"

Word for word: 16:16 (11 words in the Greek text) (A)-small/little-(thing/while) and no-longer (you)-look-at me, and again (a)-small/little-(thing/while) and (you)-will-behold me. 16:17 (31 words in the Greek text) (they/some)-spoke so out-of the disciples his towards one-another: what is this which (he)-says (to)-us: (a)-small/little-(thing/while) and not (you)-look-at me and again (a)-small/little-(thing/while) and (you)-will-behold me? and that (i/I)-withdraw towards the father? 16:18 (11 words in the Greek text Sinaiticus prima manus) (they)-(continually)-said so: what is this the small/little-(thing/while)? not 'know-(and-have-known)'/know-(we) what (he)-talks. 16:19 (28 words in the Greek text) had-knowledge the Jesus that (they)-(continually)-were-about-to him ask, and (he)-spoke (to)-them: on-account-of this (you)-seek/examine in-company-with one-another, because (i/I)-spoke: (a)-small/little-(thing/while) and not (you)-look-at me and again (a)-small/little-(thing/while) and (you)-will-behold me?


The Former Revelation (preliminary translation):

(In Rephidim) Moses cried towards the Lord saying: "What shall I do (with) this people? Still a small/little (while) and they will throw stones down (against) me." (Ex 17:4, Greek OT)

(The Lord said to Moses:) "I know the evil thing (of the sons of Israel), as much as they make/do here to-day, before 'the thing to lead Me'/'I have led' them into the good earth/land which I swore (to give) their fathers." (Deut 31:21b, Greek OT)

(David said to Solomon:) " ... The Lord lets all hearts undergo a test and has knowledge of every device." (1 Chron 28:9a, Greek OT)

(Elihu said to Job:) “Stay (with) me a small/little (while) longer, in order that I may teach you.” (Job 36:2a, Greek OT)

(The prophet said to the people of God:) “Advance, my people! Come into, into your storehouses and shut up your doors. Hide yourself away for a small/little (while) ..., till the wrath of the Lord may – according to the circumstances - have come by the side of.” (Is 26:20, Greek OT)

(Isaiah said:) "Is it not yet a small/little (while) longer and Lebanon will be ‘put in company with’/altered?" (Is 29:17a, Greek OT)

(The Lord said:) "Yet a small/little (while) and the mowing of Babylon will arrive." (Jer 51:33b, Greek OT)


The Latter Revelation:

(Jesus said to the twelve:) “Indeed, the Son of the Man withdraws entirely as it has been (and is) written on account of Him.” (Matt 26:24a)

(Jesus) said to (His disciples): “Come here you yourselves 'according to the own thing'/'by yourselves' into a desolate place and ‘be brought’/come to rest few/’a little’.” … And they went away in the boat into a desolate place 'according to the own thing'/'to be by themselves'. (Mark 6:31a,32)

(Jesus) began to teach (His disciples), that the Son of the Man must suffer many things and be rejected by the elders and the priest leaders and the scribes, and be killed, and after three days stand up." (Mark 8:31)

(Jesus said to His disciples:) "The Son of the Man is given ‘to the side of’/over into hands of men, and they will kill Him, and having been killed He will stand up after three days." But they had (continually) not knowledge of the word, and they (continually) feared to question Him. (Mark 9:31b-32)

(Jesus said to His disciples: "Behold, we ascend into (a disgraced) Jerosolyma/Jerusalem, and the Son of the Man will be given ‘by the side of’/’over to’ the priest leaders and the scribes. And they will ... kill (Him), and after three days He will stand up." (Mark 10:33a,34b)

Knowing (and having known) the notions (of the crowds) throughout (Jesus) spoke to them: “Every kingdom having been divided asunder against itself is made desolate and house falls against house.” (Luke 11:17)

(The disciples) did not 'let together'/perceive anything of (what Jesus had said about His death and resurrection.) This word (continually) was (and had been) hidden from them, and they had (continually) not knowledge of the things being said. (Luke 18:34)


The Apostle, the eighth and one of the seven:

Jesus said (to the Jews): “Still a small/little time I am in company with you. And I withdraw towards the One having sent Me.” (John 7:33)

(Jesus said to His disciples:) " Yet a small/little (while) and the adornment/’adorned world’ no longer looks at Me. But you look at Me, because I live, and you will live ‘(middle voice)’/’with engagement’ (P66,א,*א,A).” (John 14:19)

(Jesus said to His disciples: “The Spirit will convict the adornment/’adorned world’) on account of righteousness, that I withdraw towards the Father, and you no longer look at Me.” (John 16:10a)


Exegetes, evangelists and others:

about 2000 and time before

Let now (the children) soon come to me, early in the morning, but now while the nice weather and the moonshine are left. Greet the children and say that their Father never leave them, and that we will be seen again, if it also will take some time. Say them this, if the wife makes them believe that I am dead, or do not care for them. (August Strindberg "August Strindbergs brev VIII jan 1890-dec 1891" p 191; letter 1891-02-25 to the nursemaid and the servant-girl Eva Carlsson)


Examples of other quoted authors in the Swedish version: Gordon Bridger, Karl Palmberg.


My own comments and speculations:

In the Synoptics we three times read about Jesus' coming death and resurrection. So we do in John but in a more concentrated way; the first time in John 16:16; the second time in John 16:17 and the third time in John 16:19. Observe the resemblance between the wonder and hesitation of the disciples in Mark 9:32 and John 16:17-18.


Additional studies: Is 54:7; Matt 12:25; 16:21; 17:22-23; 20:18-19; Mark 14:21; Luke 9:22,44-45; 18:31-34; John 2:24-25; 4:17-18; 12:35; 13:33; 16:10,22,30; 20:18,20.

J. Duncan M. Derrett "Not Seeing and Later Seeing (John 16:16)"; Expository Times 109.7 (1998): 208-209.


(Original version 2007-12-01; revised version 2009-05-11; 2012-02-01; 2014-09-28)

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16:20 Amen, amen, I say to you that/: “You will weep and wail, but the adornment/’adorned world’ will rejoice. You will be sorrowful, however/but your sorrow will become into/’for the purpose of’ joy.”

Word for word: (22 words in the Greek text) amen amen (i/I)-say (to)-you that will-weep and will-wail you, the but adornment will-rejoice. you will-be-sorrowful, however the sorrow your into joy will-become.


The Former Revelation (preliminary translation):

In/on these days the Jews ‘were brought’/came to rest from their enemies. And (this happened) in the month they turned/’turned about’ ... from grief into joy and from pain into a good day, to lead/keep wholly good days of wedding banquets and cheerfulness, dispatching out portions/gifts to the friends and the beggarly ones. (Esther 9:22, Greek OT)

(Solomon said: "There is) a seasonable time for every concern underneath the heaven … A seasonable time of the thing to weep and a seasonable time of the thing to laugh. A seasonable time of the thing to cut/mourn and a seasonable time of the thing to dance.” (Eccl 3:1b,4, Greek OT)

(The Lord said to Zion:) ”Your stable ones will fall (with/by) a dagger, and the repositories of your adornment will be humbled and grieved.” (Is 3:25b-26a, Greek OT)

(The Lord said to Zion:) “In a small/little passion I turned My face away from you, and in/with agelong mercy I will have mercy on you.” (Is 54:8a, Greek OT)

(The Lord said concerning Israel:) "I will turn their grief into an abode of joy. I will make them being cheerful.” (Jer 31:13b, Greek OT)

(The Lord said to Judas:) “Be sober, (you) being drunk, out of, out of (your) wine and weep. And wail, all (you) drinking wine, into drunkenness, because it was/became dried out of your mouth, cheerfulness and joy.” (Joel 1:5, Greek OT)

(Tobit) remembered the word of the prophet, as many as Amos talked against Bethel, saying: “Your feasts will be turned into grief and all your lays into wailing.” And he wept. (Tobit 2:6 or 2:6-7a, S)

(Edna said to her daughter:) “... May the Lord of the heaven give you joy in stead of your sorrow.” (Tobit 7:17a, S)

Tobit began to be sorrowful. And his woman Anna ... began to weep and wail on account of her son. (Tobit 10:3-4, S)

(Tobit said to the Lord:) “Happy all the men, who will be sorrowful on/’for the sake of’ You, on/’for the sake of’ all Your whips, because they will rejoice in You, and they will behold all Your joy into the (coming) age. … “ (Tobit 13:14b or 13:16a, S)

(Jesus, the son of Sirach, said: “When) a male (is) in good things, his enemies (are) in sorrow.” (Sir 12:9a)

(Baruch said to the inhabitants of Jerusalem:) “I sent you out in company with grief and weeping, but God will give you back to me in company with delight and cheerfulness into the (coming) age.” (Baruch 4:23)


The Latter Revelation:

(Jesus said to His disciples:) "Rejoice and exult, because your wage (is) much/great in the heavens, for in this way they pursued the prophets, the ones (being) before you." (Matt 5:12)

(Jesus said to His disciples:) “Come into/in through the narrow gate, because broad * (א*) and spacious (is) the way leading away into perdition, and many (are) (א*) the ones coming into/in through it, because (א*) narrow (is) the gate and being (and having been) oppressed the way leading away into life, and few are the ones finding it.” (Matt 7:13-14)

(Jesus said to His disciples: "Men) will kill (the Son of the Man) and He will rise on the third day." And they were extremely sorrowful. (Matt 17:23)

(Jesus said to the priest leaders and the elders of the people:) “Having beheld the son, the farmers spoke in/with themselves: ‘This is the heir. Come here! We may kill him and have/acquire his inheritance.’” (Matt 21:38)

(The priest leaders) ... rejoiced. (Mark 14:11a)

(Jesus said to His disciples:) "Happy the ones now weeping, because they (א*) will laugh." (Luke 6:21b)

Having turned the Lord saw/’fixed His eyes’ in Peter. And Peter reminded the word of the Lord, as He had spoken to him that/: “Before a rooster ‘raise its voice’/crows today, you will deny away me three times.” And having come out outside he wept bitterly. (Luke 22:61-62)

Women (who followed Jesus) (continually) wailed/bewailed Him. But having turned Himself Jesus spoke towards them: “Daughters of Jerusalem, do not weep against/over Me, ‘more than’/but weep against/over yourselves and against/over your children.” (Luke 23:27b-28)


The Apostle, the eighth and one of the seven:

(Jesus said to His disciples:) "However because I have talked (and talk) these things (with) you, the sorrow has completed/filled (and completes/fills) your heart." (John 16:6)


Exegetes, evangelists and others:

about 2000 and time before

If we rejoice with the world, there is reason to fear that with the world we shall grieve too. … You (Christian) have your joys where you have your longings. … I think the Lord affirms, that those who mourn are happy, not those who are crowned. (Tertullian, The Ante-Nicene Fathers Vol III, p 69,90,101)


Examples of other quoted authors in the Swedish version: Gordon Bridger, Liselotte J Andersson, Lewi Pethrus, L.C. Retzius, Henrik Schartau, Lars Wivallius.


My own comments and speculations:

Concerning "amen, amen", see John 1:51a with My own comments and speculations.


Peter said to the believers: "(You) are guarded in/with an ability of God through faith into a saving ready to be revealed in a last seasonable time, in which you exult." (1 Pet 1:5-6a)

The adornment/’adorned world’ is led by the side of, and its desire, but the one making/doing the will of God stays/abides into the (coming) age. (1 John 2:17)


Greek words:

lypeô (act: cause sorrow; pass: be sorrowful) (in the NT + examples in the Apocrypha) Tobit 10:3; 13:14(16); Matt 17:23; John 16:20; 1 Pet 1:6 – Esther 2:21; 6:12; Tobit 2:10; 3:10; 4:3; 9:3-4; 10:6,12(13); 1 Macc 10:22,68; 14:16; Sir 3:12; 4:2; 26:28; 30:5,9; Baruch 2:18; 4:8,33; Prayer of Azariah v 27; Matt 14:9; 18:31; 19:22; 26:22,37; Mark 10:22; 14:19; John 21:17; Rom 14:15,21(א*); II Cor 2:2,4-5; 6:10; 7:8-9,11; Eph 4:30; 1 Thess 4:13.

thrêneô (wail) (in the NT + examples in the Apocrypha) Tobit 10:4; Luke 23:27; John 16:20 – Tobit 10:7; Matt 11:17; Luke 7:32.


Additional studies: Ps 30:5,11 (or 30:6,12); 126:5-6; Is 61:2-3; Jer 51:33; Hos 1.4; Matt 5:4; 9:15; 11:16; 26:75; Mark 2:20; 14:72; Luke 5:35; 7:31; John 20:11,20; 1 Pet 5:10; 1 John 2:17; Rev 1:7; 5:4-5; 11:10; 18:9,11-13,15-16; 21:4.


(Original version 2007-12-01; revised version 2009-05-11; 2012-02-02; 2014-09-29)

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16:21-22 When – according to the circumstances – the woman may bring forth, she has sorrow, because her hour has come. But when – according to the circumstances – she may beget/bear the little boy or girl, she no longer recollect the oppression, because of the joy that a man has been begotten/born into the adornment/’adorned world’. Now indeed so and/also you have sorrow. But again I will behold you, and your heart will rejoice, and no one lifts/’takes away’ your joy from you.

Word for word: 16:21 (29 words in the Greek text) the woman when-according-to-the-circumstances may-bring-forth sorrow (she)-has, because came the while her. when-according-to-the-circumstances but (she)-may-beget/bear the little-boy-or-little-girl, no-longer (she)-recollect the oppression because-of the joy that (a)-man was-begotten/born into the adornment. 16:22 (24 words in the Greek text; the sequence of the words according to Sinaiticus prima manus) and you now indeed so sorrow have. again but (i/I)-will-behold you, and will-rejoice your the heart, and the joy your no-one lifts from you.


The Former Revelation (preliminary translation):

To the woman (the Lord) spoke: "Making full I make your sorrow and your sighing full. In sorrows you shall bring forth children." (Gen 3:16a, Greek OT)

(Balaam said:) "I shall show him and/but by no means now. I call him happy, and/but he does not draw near. A constellation shall stick up out of Jacob, and a man shall stand up out of Israel." (Num 24:17a, Greek OT)

(David said: “The ones who hated me) came beforehand before me in a day of my oppression, and/but the Lord became my ‘support against’/’point of support’. … He took me out for Himself, because He was pleased in/with me.” (2 Sam 22:19,20b, Greek OT)

(Mordocai said to the Lord:) “ ... Turn our grief into courage.“ (Esther 4:17ha/C10a, Greek OT)

In/on these days the Jews ‘were brought’/came to rest from their enemies. And (this happened) in the month they turned/’turned about’ ... from grief into joy and from pain into a good day, to lead/keep wholly good days of wedding banquets and cheerfulness, dispatching out portions/gifts to the friends and the beggarly ones. (Esther 9:22, Greek OT)

(This song will be sung in the land of Judas:) "As the (woman) being in pains of child-birth draws near the thing to bring forth and on/in her pains of child-birth shouted out, in this way we became for Your welcomed one because of ‘Your fear’/’fear of You’, Lord. We ‘took in womb’/’were with child’ and we were in pains of child-birth and we brought forth. Your spirit of saving had made/beget upon the earth, however/but the ones inhabiting ‘in upon’/on the earth will fall. Your dead (bodies) will stand up, and the ones in the memorial tombs will rise. And the ones in the earth will be cheerful." (Is 26:17-19a, Greek OT)

(The Lord said:) "Behold, the ones being slaves to Me will exult in/with cheerfulness." (Is 65:14a, Greek OT)

(The Lord said to the ones who welcomed Jerusalem:) “You will behold (when Zion brings forth her sons), and your heart will rejoice.” (Is 66:14a, Greek OT)

(The Lord said:) “I will pour out against the house of David and against the inhabitants of Jerusalem, a spirit of joybringing (grace) and pity, and they will see against, towards Me ... and they will cut/mourn against him a mourning as against a welcomed, and they will ‘be caused’/feel pain, a pain as on (one) giving birth for the first time.” (Zech 12:10, Greek OT)

(Tobit said to his son:) “Little boy, remember (your mother), because she has beheld (and beholds) many dangers on/’for the sake of’ you in the belly.” (Tobit 4:4a, BA)

(Edna said to her daughter:) “... May the Lord of the heaven give you joy in stead of your sorrow.” (Tobit 7:17a, S)

(Tobit said to the Lord:) “Happy all the men, who will be sorrowful on/’for the sake of’ You, on/’for the sake of’ all Your whips, because they will rejoice in You, and they will behold all Your joy into the (coming) age. … “ (Tobit 13:14b or 13:16a, S)

(Tobit said to his son:) “The ones welcoming God upon/’with regard to’ truth will rejoice. ...” (Tobit 14:7b, S)

(Solomon said:) “Having been educated (in) few/little things (the righteous ones) will be treated well (in) great things.” (Wisdom of Solomon 3:5a)

(Jesus, the son of Sirach, said to his children:) “In a day of your oppression your (oppression) will be remembered upwards/’on high’.” (Sir 3:15)

(Jesus, the son of Sirach, said:) “In first things (the wisdom) will go in company with (the one believing in her) in a ‘turning asunder’/distorted way. She will lead fear and cowardice against him and torment him in her education, till he may not believe in his soul, and she will try him in her fundamental laws. And/but she again will 'according to straight'/'straight off' ‘lead up against’/return towards him, and she will cheer him and reveal to him her hidden things. (Sir 4:17-18)

(Jesus, the son of Sirach, said: “The people of God) were in pains of child-birth as the ones bringing forth.” (Sir 48:19b)

(Baruch said to the inhabitants of Jerusalem:) “I sent you out in company with griefs and weeping, but God will give you back to me in company with delight and cheerfulness into the (coming) age.” (Baruch 4:23)

(The prophet said to Zion:) “Having led on you the bad things (God) will lead on you the agelong cheerfulness in company with your saving.” (Baruch 4:29)


The Latter Revelation:

Having called a little boy (or girl) to (Himself) (Jesus) caused him (or her) to stand in a middle of (the disciples) and He spoke: "Amen, I say to you, if – according to the circumstances – you may not turn and become as the little boys and girls, you may not/certainly not come into, into the kingdom of the heavens." (Matt 18:2-3)

(Jesus said to His disciples:) “All these things (are) a beginning of pains of child-birth. Then they will give you ‘to the side of’/over into oppression.” (Matt 24:8-9a)

(Mariam (א,*א) from Magdala and the another/other Mary had quickly gone) away from the memorial tomb in company with fear and great joy. ... And behold, Jesus ‘went to meet’/met them, saying: “Rejoice.” (Matt 28:8a,9a)

(The messenger said to Zacarias:) “It will be joy and exultation to you, and many will rejoice on/’for the sake of’ the origin of (your son).” (Luke 1:14)

To Elizabeth her time of the thing to bring forth (a child) was fulfilled, and she begot/bore a son. And the ones dwelling round about and her relatives heard, that the Lord had made His mercy great in company with her, and they rejoiced together with her. (Luke 1:57-58)

(The messenger said to the shepherds:) "Do not fear, for behold, I bring a good little message to you, a great joy ... to every/all the people, that it/there to-day has been brought forth for you a Saviour, who is 'a christ'/'an anointed' lord." (Luke 2:10-11a)

(Jesus said to His disciples:) "Happy the ones now weeping, because they (א*) will laugh." (Luke 6:21b)

(Jesus said to the seventy:) "I (continually) looked at the adversary, having fallen out of the heaven as a ray of light. Behold, I have given (and give) you the (judicial) authority to tread above serpents and scorpions and against every ability of the enemy, and nothing will (א,* א, A) * (א*) act unrighteously (against) you. 'More than'/however do not rejoice because the spirits arrange themselves under you, but rejoice because your names are (and have been) written in, in the heavens." (Luke 10:18-20)

(Jesus said to a certain leader:) “Sell all things as many as you have and give (א,*א,A) (it) over to beggarly ones. … (The leader) became very sorrowful, for he (continually) was extremely rich.” (Luke 18:22b,23b)

(The “leadership of a hundred men” said about Jesus:) "Certainly this Man (continually) was righteous." (Luke 23:47b)

(The disciples) returned into Jerusalem in company with great joy. (Luke 24:52b)

(Paul and Barnabas said to the disciples:) “Through many oppressions we must come into, into the kingdom of God.” (Acts 14:22b)


The Apostle, the eighth and one of the seven:

(The light) (continually) was the true light, which gives light to every man coming into the adornment/'adorned world'.

The rowers/servants answered: “’Nor at any time’/never has a man talked in this way as this One, the Man, talks (P66,א*)!” (John 7:46)

(Jesus said to His disciples:) "However because I have talked (and talk) these things (with) you, the sorrow has completed/filled (and completes/fills) your heart." (John 16:6)

(Jesus said to His disciples:) “Amen, amen, I say to you that/: ‘You will weep and wail, but the adornment/’adorned world’ will rejoice. You will be sorrowful, however/but your sorrow will become into/’for the purpose of’ joy.’” (John 16:20)


Exegetes, evangelists and others:

about 2000 - about 1500

(Madicken's and Lisabet's) little brother evidently has decided on coming to the world just exactly on Christmas Eve. . . . Father is trotting there and back through the whole house. . . . "Calm oneself", Alva says (to father). "I have had seven small sisters and brothers, so I know. It takes its time, but then it becomes so much more nice." (Astrid Lindgren "Madicken och Junibackens Pims" p 217,220; translation from the Swedish text: BG Ask)

Feuillet … calls attention to Gen 3:16: “In sadness (lypê) you shall bring forth (tiktein) children.” This is important because the narrative of Adam and Eve is sometimes suggested as possible background for the symbolism used by John. (Raymond E. Brown "The Gospel according to John" p 721)

Feuillet suggests that the phrase “into the world” is meant by John to be evocative of the career of Jesus who came into the world by his incarnation and will return into the world after his passion and resurrection as a New Adam. (Raymond E. Brown "The Gospel according to John" p 722)

In Palestine the birth of a boy was an occasion of great joy. When the time of the birth was near at hand, friends and local musicians gathered near the house. When the birth was announced and it was a boy, the musicians broke into music and song, and there was universal congratulation and rejoicing. If it was a girl the musicians went silently and regretfully away! There was a saying, "The birth of a male child causes universal joy, but the birth of a female causes universal sorrow." (William Barclay "The Gospel of Luke" p 17)

This same Friday evening 17 years ago (year 1926) I lay in travails, dear me what pain I had! It will become nice to go to bed knowing that one at least is allowed to sleep without pain. And tomorrow Lars becomes 17 years old. If he lived in Germany, he became or more correct he already was taken out to active service, not precisely at the front but nevertheless. . . . Berlin is bombed perpetually. Latest now this night the most terrible. (Astrid Lindgren "Krigsdagböcker 1939-1945" p 198; 1943-12-03; translation from the Swedish text: BG Ask)

The daughter: "Why are you born with pain, Why do yo pain your mother, Child of man, when you will give her the joy of the mother, the Joy over all joys?" (August Strindberg "Ett drömspel" p 93; translation from the Swedish text: BG Ask)

When my nice pater Henrik (in the book "Singoalla") says, that the name Sorrow child is a strange name, nevertheless known in the holy scripture, I let him allude to Gen 35:18, where Rachel, when she with lost of her own life buys entrance in the world to her youngest son, calls him "Ben-Oni". The Latin bible translation, which the pater can be regarded to have studied, interprets this name "filius doloris mei" = the son of my pain. But when the Latin "dolor" is used not alone for bodily suffering, but also for spiritual - for sorrow, grief etc. - I have found it natural, that the pater, when he hears the name Sorrow child, thinks of the expression "filius doloris". . . . The cause, why I preferred the name form "Sorrow child" before "Pain child", "Pain son", perhaps was essentially an aesthetic one. (Viktor Rydbergs brev III "Brev från Viktor Rydberg 1882-1895" p 153-154; letter 1895-02-20 to Otto Borchsenius; translation from the Swedish text: BG Ask)

The aesthetician: Idealism gives us ravishing insights in a paradisian world. . . . Idealism is the mood and is the view of the things, which our mankind, looked at as a waiting woman with the foetus in her womb, will have to happily bring forth the "new man", the within us hidden more noble form type to the world. (Viktor Rydberg "I skymningen" p 38; translation from the Swedish text: BG Ask)


about 1500 and time before

(Jesus) said not ”a child hath been born” but ”A man”. For to my mind He here alludeth to His own Resurrection.” (Chrysostom, The Nicene and Post-Nicene Fathers XIV:292)

Let us mourn ... , beloved, let us mourn in order that we may laugh indeed, that we may rejoice indeed in the time of unmixed joy. For with this joy (here) grief is altogether mingled: and never is it possible to find it pure. (Chrysostom, The Nicene and Post-Nicene Fathers XIV:442)

Beloved, it is not lamenting which is grievous, but the doing things which call for lamentations. Sorrow is not the thing to shrink from, but the committing things that call for sorrow. ... Let us grieve here in reflection, that we may not grieve yonder in punishment, but may enjoy the everlasting blessings. (Chrysostom, The Nicene and Post-Nicene Fathers XIV:473)

National pride ... considered the birth of every Israelite as almost outweighing the rest of the world. (Alfred Edersheim "The Life and Times of Jesus the Messiah Part I" p 353)


Examples of other quoted authors in the Swedish version: Martin Ader, Ann-Charlotte Alverfors, Stefan Andhé, Elisabeth Beskow, Oloph Bexell, Marcus Birro, Carl Boberg, Chas. E. Cowman, Rune W. Dahlén, Annica Dahlström, Henry Daniel-Rops, Sven Delblanc, Ylva Eggehorn, Albert Engström, LarsOlov Eriksson, Per Ericsson, Fredrik Franklin, Hillis Grane, Carl Grimberg, Olov Hartman, Alf Henrikson, Liselotte J Andersson, Anders Jarlert, Stanley Jones, Ruth Klüger, Lars Levi Laestadius, U. Leander, Gustaf Linder, Sigurd Lindgren, Ebba Lindqvist, Marie Lindstedt Cronberg, Martin Luther, Martin Luther King jr, Helge Lööf, Rolf Klinth, Guy de Maupassant, Vilhelm Moberg, Fabian Månsson, Marie Clark Nelson, Elvy Nilbratt, Christopher O'Regan, Jeanna Oterdahl, Boris Pasternak, Hilding Pleijel, Sven Edvin Salje, Sven-Åke Selander, Håkan Sjögren, Harry Sjöman, Olof Sjöstrand, Erik Sollerman, Kekke Stadin, Thomas a Kempis, Anton Tjechov, Fanny Tuxen, Johan Olof Wallin, H.E. Wislöff, Lars Vitus, Tore Zetterholm, Emile Zola, Göran Åberg.


My own comments and speculations:

In a restoration perspective we see how the woman is restored from her sorrow in childbirth for joy that a man - Jesus - has been begotten/born into the adornment/’adorned world’. Compare also the joy that the spirits are arranged under the seventy (Luke 10:17-20) and that a son is born (Luke 1:57-58) with the greater joy to have names written in the heavens and that a man (male and female) is born.


And these things we write, in order that our joy may be being (and having been) completed. (1 John 1:4)


Greek words:

thlipsis (oppression) (in the NT + examples in the Apocrypha) Sir 3:15; Matt 24:9; John 16:21; Acts 14:22 – Esther 1:1g(A7); 4:17r(C23); 8:12s(E20); Judith 4:13; 1 Macc 6:11; 9:27; 12:13; 13:5; 2 Macc 1:7; Sir 2:11; 6:8,10; 35:24(26); 37:4; 40:24; 51:3,10. Matt 13:21; 24:21,29; Mark 4:17; 13:19,24; John 16:33; Acts 7:10-11; 11:19; 20:23; Rom 2:9; 5:3; 8:35; 12:12; 1 Cor 7:28; 2 Cor 1:4,8; 2:4, 4:17; 6:4; 7:4; 8:2,13; Eph 3:13; Phil 1:17; 4:14; Col 1:24; 1 Thess 1:6; 3:3,7; 2 Thess 1:4,6; Heb 10:33; Jas 1:27; Rev 1:9; 2:3(א*); Rev 2:9-10,22; 7:14.

tiktô (bring forth) (in the NT + examples in the Apocrypha) Sir 48:19; Luke 1:57; 2:11; John 16:21 – Sir 19:11; Matt 1:21,23,25; 2:2; Luke 1:31; 2:6-7; Gal 4:27; Heb 6:7; Jas 1:15; Rev 12:2,4-5,13.


Additional studies:

Deut 34:8; Ps 48:6(7); Is 9:6; 13:8; 21:3; 66:7; Hos 13:13; Micah 4:9-10; Sir 1:23; Matt 2:10; 24:6-8; Mark 13:8; Luke 15:32; John 9:16; 10:33; 14:19; 16:6,16; 19:5; 20:20; Rom 14:17; Gal 5:22; Phil 4:4; 1 Thess 5:3,16; Heb 12:11; 1 Pet 1:8; 2 John v 12; Rev 1:9; 2:3,10; 12:1-5; 18:20; 19:7.


John Rea "The Time of the Oppression and the Exodus"; Bulletin of the Evangelical Theological Society 3.3 (Summer 1960): 58-66.


(Original version 2007-12-01; revised version 2009-05-12; 2012-02-04; 2014-09-30; 2014-12-16)

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16:23-24 And in that day you will not ask Me nothing/anything. Amen, amen I say to you, that what (א,*א) you – if according to the circumstances – may demand (towards) the Father, He will give you in My name. Till just now you have not demanded nothing/anything in My name. Demand and you will take, in order that your joy may be (and have been) completed.

Word for word: 16:23 (25 words in the Greek text Sinaiticus) And in that the day me not (you)-will-ask nothing. amen amen (i/I)-say (to)-you, that what if-according-to-the-circumstances (you)-may-demand the father in the name my (he)-will-give you. 16:24 (18 words in the Greek text) till just-now not (you)-demanded nothing in the name my. demand and (you)-will-take, in-order-that the joy your may-be being-(and-having-been)-completed.


The Former Revelation (preliminary translation):

(Moses said to Israel:) "If – according to the circumstances - the Lord your God may bless you in all your produces and in every/all (the) work of your hands, and/then you will ‘be being’/be cheerful." (Deut 16:15b, Greek OT)

The Lord was beheld to Solomon in a sleep (by) the night, and the Lord spoke towards Solomon: "Demand a certain demand for yourself." ... (Solomon said to the Lord:) "You shall give Your slave a heart to hear and ‘judge asunder’/judge Your people in righteousness, (in) the thing to ‘let together’/perceive ‘upwards middle’/between good and bad, because/for who will be able to judge this Your weighty/burdensome people?" And it pleased in the very eyes of the Lord, that Solomon had demanded this word. And the Lord spoke towards him: “’In stead of which’/because you have demanded this word from the side of Me and have not demanded many days for yourself and have not demanded riches, nor have you demanded souls of your enemies, however/but have demanded for yourself understanding (to) the thing to listen to ‘a judicial verdict’/’an accusation’, behold, I make/do (and have made/done) according to your word ... and I give (and have given) you (things) which you have not demanded, and/both riches and glory, as has not become/happened (and becomes/happens) a male like you in/among kings.” (1 Kings 3:5b,9-12a,13, Greek OT)

Elijah spoke towards (Elisha): "Demand what I shall make/do for you, ‘before or’/before be/'I am' taken up from you." And Elisha spoke: "Let it presently/then become double in/with your spirit against/over me." And Eliah spoke: "You have ‘ hardened the thing to demand’/’demanded a hard thing’. If – according to the circumstances – you may behold me being taken up from you, it shall and/also be in this way for you." (2 Kings 2:9b-10a, Greek OT)

(The Lord said:) “My people will have knowledge of My name in that day, that I am the One talking: ’I am by the side of.’” (Is 52:6, Greek OT)

(The father Tobit said to his son Tobias:) “Bless the Lord God in every seasonable time and demand from the side of Him in what way your ways may become straight, and all the paths and counsels will be led in a good way.” (Tobit 4:19a, BA)


The Latter Revelation:

(Jesus said to His disciples:) “You may so not care, saying: 'What may we eat?' or 'What may we drink?' or 'In what may we wrap up ourselves?' For the nations seek after all these things. For your heavenly Father knows that you of these things need all of them. But seek first His (א,*א) kingdom and righteousness, and all these things will be ‘put to’/added to you. So you may not care into/about the following day." (Matt 6:31-34a)

(Jesus said:) "From the days of John the Baptist till just now the kingdom of the heavens suffers violence, and men using violence rape it." (Matt 11:12)

Jesus spoke (to the disciple John): “Do not hinder (the male throwing out little demons in My name), for no one is, who will make/do a (work of) ability on/’for the sake of’ My name and (who) will quickly (after that) be able to say/speak badly (of) Me.” (Mark 9:39)

The seventy returned (to Jesus) in company with joy, saying: “Lord, and/also the little demons are arranged under us in Your name!” (Luke 10:17)

(Jesus said to His disciples:) “I say to you: ‘Demand and it will be given you; seek and you will find; knock and it will be opened to you. ... If so you being (א,* א) evil know to give good gifts to your children, how much will the Father * (P75,א,*א) out of a heaven rather give holy spirit to the ones demanding/asking Him?’” (Luke 11:9,13)


The Apostle, the eighth and one of the seven:

(Jesus said to His disciples:) “Whatever you – according to the circumstances – may demand in My name, this I will make/do, in order that the Father may be glorified in the Son. If – according to the circumstances – you may demand anything (of) Me in My name, I will make/do (it).” (John 14:13-14)

(Jesus said to His disciples:) “These things I have talked (and talk) (with) you, in order that the joy, My (joy), may stay (א,*א) in you, and (that) your joy may be completed.” (John 15:11)

(Jesus said to His disciples:) "You did not choose Me, however/but I chose you, and put/appointed you, in order that you may withdraw and carry/produce fruit and (that) your fruit may stay. * (א*) What you – according to the circumstances – may demand to the Father in My name, He will ( א*) give to you. These things I enjoin you, in order that you may welcome one another." (John 15:16-17)


Exegetes, evangelists and others:

about 2000 and time before

To pray in the name of Jesus means to also in one's praying be wholly surrounded by the reality of Jesus. This is a prayer which is an expression of the will of Jesus. ... The coming day of the Spirit (can) be called the day without questions. (Gösta Sandberg "Glädjens budskap" p 223 in comment to John 16:23-33; translation from the Swedish text: BG Ask)

John's meaning seems to be that in the time when the Holy Spirit is given and guides the believers in all the truth they will no longer ask such questions as, What is the meaning of the ‘little while’ of which Jesus speaks? Cf. 1 John 2:20, (“you all know”). The Christians are the true Gnostics. (C.K. Barrett "The Gospel according to St John" p 494)


Examples of other quoted authors in the Swedish version: Ylva Eggehorn, Johannes Gossner, Bengt Kindbom, Ad. Kolmodin, Martin Luther, Kaj Munk, Ray C. Stedman, P. Waldenström.


My own comments and speculations:

Concerning "amen, amen", see John 1:51a with My own comments and speculations.

Concerning “demand and you will take”, see John 15:7-8.


James said: "If any of you leaves/lacks wisdom, let him demand from the side of God, giving to all plainly and not/without reproaching, and it will be given to him." (Jas 1:5)

And these things we write, in order that our joy may be being (and having been) completed. (1 John 1:4)

This is the ‘plain language’/confidence, which we have towards/’in regard to’ Him, that – if according to the circumstances – we may demand anything according to His will, He hears us. And if we – according to the circumstances – know, that He hear us, what we – if according to the circumstances – may demand, we know that we have the demands/requests which we have demanded (and demand) from Him. (1 John 5:14-15)


Additional studies: Matt 7:7; 21:22; Luke 9:49-50; John 3:29; 10:25; 14:20; 15:7; 16:13,17-19,26; 20:31; Acts 3:6; 4:7-12; 16:18; Eph 5:20; Phil 2:10; Col 3:17; 2 Thess 3:6; Jas 5:14; 1 John 2:20; 3:22; 5:16; 2 John v 12.


(Original version 2007-12-01; revised version 2009-05-12; 2012-02-05; 2014-10-01)

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16:25 These things I have talked (and talk) (with) you in proverbs. An hour comes, when I no longer will talk (with) you in proverbs, however/but bring (א,*א) away a message to you (in) plain language on account of the Father.

Word for word (20 ord i den grekiska texten): These-(things) in proverbs (i/I)-have-talked-(and-talks) (with)-you. comes (an)-hour when no-longer in proverbs (i/I)-will-talk (with)-you, however (in)-plain-language on-account-of the father (i/I)-bring-away-a-message (to)-you.


The Former Revelation (preliminary translation):

(The Lord said to Aaron and Miriam:) "If – according to the circumstances – it may become a prophet (of/among) you to the Lord, I will ‘be gained’/give knowledge to him in a vision, and I will talk (with) him in sleep. Not in this way (with) the one attending/’caring for’ Me, Moses. He is faithful in My whole house. I will talk (with) him mouth ‘according to’/to mouth, in a form/beholding and not through riddles. And he has beheld the glory of the Lord." (Num 12:6b-8a, Greek OT)

Moses called all the sons of Israel and spoke towards them: "You have beheld (and behold) all things, as many as the Lord made/did in (the) earth/land Egypt before the very eyes of you, Pharaoh and the ones attending him and every/all his earth/land, the great tests which your eyes have beheld (and behold), the signs and those great omens. And till this day the Lord has not given you a heart to know and eyes to see and ears to hear." (Deut 29:2-4, Greek OT)

Proverbs of Solomon, son of David, who was king in Israel. (Prov 1:1, Greek OT)

(The Lord said to the prophet:) “Go and speak to this people: ‘You will hear (in) a hearsay and you may not/certainly not 'let together'/perceive, and seeing you will see and you may not/certainly not behold, for the heart of this people has been thickened/hardened and (with) their ears they have heard weightily/painfully and their eyes have been closed, (so that) they not at any time may behold (with) the eyes and hear (with) the ears and 'let together'/perceive (with) the heart and turn yourselves next to (Me) and/’so that’ I will heal them.’” (Is 6:9-10, Greek OT)

(The Lord said to Jerusalem:) “I, the Lord, have talked (and talk).” (Ezek 5:13b and 5:15b, Greek OT)

(The Lord said to His people:) "I will talk towards prophets, and I have made beholdings full. And I was made like in hands/handwritings of prophets." (Hos 12:10, Greek OT)

(God) bringing/brings away a message into/to men, His Christ, making early morning and fog/mist and stepping against, against the high things/places of the earth. … (Amos 4:13b, Greek OT)

(Solomon said:) “What wisdom is, and how it became/’was made’, I will bring away a message (about), and I will not hide away a mystery for you, however/but from a beginning of an origin I will spy. And I will put her knowledge into the conspiciousness and not/certainly not go by the side of a way to the truth.” (Wisdom of Solomon 6:22)

(The one studying what the prophets have said) will seek out things hidden away of/in proverbs. (Sir 39:3a)

(Jesus, the son of Sirach, said: “The Highest One brings away a message about) the things having been (and being) taken to the side of and the things which will be and revealing/'He reveals' hidden away footsteps.” (Sir 42:19)


The Latter Revelation:

(Jesus) (continually/repeatedly) said to (the ones being around Him together with twelve): "To you has been (and is) given the mystery of the kingdom of God, but for those, the ones outside, all things become in parables, in order that seeing they may see and not behold, and hearing, they may hear and not perceive, (in order that) they may not at any time turn themselves next to (Me) and it may be ‘let be’/’left alone’ to them.” (Mark 4:11-12)

In those days (the disciples) did not bring away a message to anyone (about) nothing/anything (of the things) which they had beheld (and beheld). (Luke 9:36b)


The Apostle, the eighth and one of the seven:

This proverb Jesus spoke to (the Pharisees), but those ones had not knowledge of what things it (continually) was which He (continually) talked (with) them. (John 10:6)

The Jews said to (Jesus): "Till when do You lift/’take away’ our soul? If You are the christ/'anointed one', speak to us (in) plain language." (John 10:24b)


Exegetes, evangelists and others: ).

about 2000 and time before

It is first after the resurrection that the disciples understand the figurative speech of Jesus as clear words. (René Kieffer "Johannesevangeliet" p 385; translation from the Swedish text: BG Ask)

The eyes of the disciples were opened to Jesus' identity only after the coming of the Paraclete. ... Jesus' earthly ministry is seen as something mysterious. Not until 'the hour' are the secrets revealed. ... The events narrated in Jn were, according to 16:25, once something mysterious, but they are seen in the light of revelation from a view of Jesus' work as a whole as the work of the Father. The Gospel may therefore be regarded as a revelation of mysterious secrets. (Birger Olsson "Structure and Meaning in the Fourth Gospel" p 271-272)

In Mark a contrast is drawn between two groups; one is mystified by the teaching of Jesus, the other seizes upon the true meaning of the parables, because to it has been given the secret of the kingdom of God, which ultimately is the secret of the person of Jesus. … (John) suggests that even the Twelve remained to the end among the mystified. For him the contrast is not between the multitudes on the one hand and the immediate circle of Jesus on the other, but between multitudes and disciples alike during the ministry, and the disciples after the resurrection. (C.K Barrett "The Gospel according to St John" p 495)


Examples of other quoted authors in the Swedish version: E.J. Ekman, Vilhelm Moberg, Erich Sauer, C. Skovgaard-Petersen.


My own comments and speculations:

The letters (of the alphabet) of Jesus in the Synoptics are united with the letters of Moses in the Old Testament to the Saying in the Gospel of John. Compare John 1:1; 5:47.

Concerning “these things I have talked (and talk) (with) you”, see My own comments and speculations to John 14:25-26.


And the life was made visible, and we have beheld (and behold) and we are witnesses and bring a message to you (about) the agelong life, whichever/which (continually) was towards the Father and was made visible to you. What we have beheld (and behold) and have heard (and hear) we bring away a message and/also to you, in order that and/also you may have communion in company with us. And but/further (we have) our communion in company with the Father and in company with His Son, Jesus Christ. (1 John 1:2-3)


Greek words:

apangellô (bring away a message) (in the NT + examples in the Apocrypha) Wisdom of Solomon 6:22; Sir 42:19; Luke 9:36; John 16:25; 1 John 1:2-3 – Esther 1:15; 4:12; 6:2; Judith 2:7; 3:5; 6:17; 11:19; 14:8; 1 Macc 4:26; 5:38; 11:21,40; 12:23,26; 14:21; 15:32,36; 16:1,21; Sir 16:25; 37:14; 44:3. Matt 2:8; 8:33; 11:4; 12:18; 14:12; 28:8,10; Mark 5:14,19; 6:30; Luke 7:18,22; 8:20,34,36,47; 13:1; 14:21; 18:37; 24:9; John 20:18; Acts 4:23; 5:22,25; 11:13; 12:14,17; 15:27; 16:36,38; 17:30(א*,B); Acts 22:26; 23:16-17,19; 26:20; 28:21; 1 Cor 14:25; 1 Thess 1:9; Heb 2:12.


Additional studies: Matt 7:28; 11:1; 13:34,53; Mark 4:34; 8:32; John 2:22; 7:26; 11:14; 12:16; 13:7; 16:2,29; 18:20; Acts 4:29,31.

Aida Besançon Spencer "Father-Ruler: The Meaning of the Metaphor 'Father' for God in the Bible"; Journal of the Evangelical Theological Society 39.3 (Sept. 1996): 433-442.


(Original version 2007-12-01; revised version 2009-05-12; 2012-02-06; 2014-10-02)

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16:26-27 In that day you will demand in My name. And I do not say to you, that I will ask the Father on account of you, for the Father Himself is friends with you, because you have been (and are) friends with Me and have believed (and believe) that I came out from the side of God.

Word for word: 16:26 (20 words in the Greek text) in that the day in the name my (you)-will-demand, and not (i/I)-say you that i/I will-ask the father on-account-of you. 16:27 (17 words in the Greek text Sinaiticus prima manus) he/himself for the father is-friends-with you, because you me have-been-(and-are)-friends-with and have-believed-(and-believe) that i/I from-the-side-of god came-out.


The Former Revelation (preliminary translation):

(Moses said to the Lord:) "If I so have found (and find) joybringing (grace) opposite You, make Yourself conspicuous to me. I may behold you in a known way in that way, oh - according to the circumstances - finding (and having found) joybringing (grace) opposite You, I and/also may have knowledge 'in order that'/that Your people (is) this great nation." ... (The Lord spoke towards Moses:) "You have found (and find) joybringing (grace) in the very eyes of Me, and I know you 'to the side of'/'in comparison with' all." And (Moses) says: "Show me Your glory." (Ex 33:13,17b-18, Greek OT)

(Moses said to Israel:) "It will be at the time when you – according to the circumstances – may hear all these fundamental laws and watch/keep and make/do them, (that the Lord your God) ... will welcome you." (Deut 7:12a,13a, Greek OT)

(Moses said to Israel:) "The Lord took/chose beforehand your fathers to welcome them and chose their seed, you to the side of all the nations ‘according to’/’as it is’ this day." (Deut 10:15, Greek OT)

(Wisdom says:) "I welcome the ones being friends with me." (Prov 8:17a, Greek OT)

(Wisdom said: "When the Lord) (continually) made the bases of the earth stable, I (continually) was betrothed by the side of Him. I (continually) was towards (the place) where He rejoiced." (Prov 8:29b-30a, Greek OT)

(Solomon said:) “Pronounced happy (is) the one watching/keeping the law.” (Prov 29:18b, Greek OT)

(The Lord said:) “My people will have knowledge of My name in that day, that I am the One talking: ’I am by the side of.’” (Is 52:6, Greek OT)

(Baruch said to Jerusalem:) “Just as the outstanding women of Sion now have beheld (and behold) your captivity, in this way they will in/with quickness behold your saving from the side of God.” (Baruch 4:24a)


The Latter Revelation:

(Jesus said to a rich man:) “If you want to come into, into the life, keep the commandments.” (Matt 19:17b)

Jesus says to (the priest leaders and the elders): “Did you nor at any time read in the writings: ‘A stone which the ones building rejected, this has become into a head/beginning of a corner, from the side of the Lord this became, and it is wondrous in our eyes?’” (Matt 21:42)

(Jesus said to His disciples:) "Children, how troublesome it is to come into, into the kingdom of God! … By the side of men (it is) unable, however/but not by the side of God. For all things are able by the side of God." (Mark 10:24b,27b)


The Apostle, the eighth and one of the seven:

And we viewed His glory, a glory as of an only descendant from the side of a father, filled with joybringing (grace) and truth. (John 1:14b)

(The man who had been blind said to the Jews:) “We know, that God does not hear missers (of His mark), however/but if – according to the circumstances – anyone may be godfearing and may make/do His will, He hears this one.” (John 9:31)

The sisters dispatched away (men) towards (Jesus), saying: "Lord, behold, the one whom you are friends with is weak." (John 11:3)

(Jesus said to His disciples:) "Believe Me that I (am) in the Father, and the Father in Me. ... If – according to the circumstances – you may welcome Me, you may keep (P66,א,*א) My commandments." (John 14:11a,15)

(Jesus said to His disciples:) "In that day you will gain knowledge, that I (am) in My Father and you in Me and I in you. The one having My commandments and keeping them, that one is the one welcoming Me. But the one welcoming Me will be welcomed by My Father. And I will welcome him and make Myself conspicuous to him." (John 14:20-21)

(Jesus said to His disciples:) "And in that day you will not ask Me nothing/anything. Amen, amen I say to you, that what (א,*א) you – if according to the circumstances – may demand (towards) the Father, He will give you in My name." (John 16:23)


Exegetes, evangelists and others:

about 2000 and time before

There is (in the Gospel) a sevenfold occurrence of (the expression "in my name": John 14:13),14,26; 15:15; 16:23,24,26. (Leon Morris "The Gospel according to John" p 574)

It is true that from one point of view the Father loves all people. But it is also true that he has a special regard for those who believe, and it is this that is in mind here. (Leon Morris "The Gospel according to John" p 630)

It would not be true to say that John contradicts Rom 8:34; Heb 7:25, which speak of the heavenly intercession of the Son, since these deal not with petitionary prayer but with the status of the Christian before God, a status which rests entirely upon the eternal consequences of the priestly work of Christ. Cf. 1 John 2:1. (C.K. Barrett "The Gospel according to St John" p 495-496)

(John) is elaborating the language and thought of 15:13-15, where the disciples are called the “filoi” (friends) of Jesus since with him they form a unique circle of love. In the present passage the point is that the Father himself stands within this circle. (C.K. Barrett "The Gospel according to St John" p 496)


Examples of other quoted authors in the Swedish version: Johannes Gossner, Martin Luther, P. Waldenström.


Additional studies: John 2:11; 8:42; 13:3; 14:13,23; 15:26; 16:19,30; 17:8; Rev 3:19.


(Original version 2007-12-01; revised version 2009-05-12; 2012-02-06; 2014-10-02)

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16:28 I came out from the side of the Father and have come (and come) into the adornment/’adorned world’. Again I let the adornment/’adorned world’ be and go towards the Father.

Word for word (18 words in the Greek text): (i/I)-came-out from-the-side-of the father and (i/I)-have-come-(and-come) into the adornment. again let-(i/I)-be the adornment and (i/I)-go towards the father.


The Former Revelation (preliminary translation):

(The Lord said to Moses): "I have descended to take (My people) out for Myself, out of the hand of Egyptians and to lead them out, out of that earth/land and to lead them into, into a good and ‘much earth’/’large land’." (Ex 3:8a, Greek OT)

(Agur said:) “Who has ascended into the heaven and descended? Who has led winds together in a bosom? Who has turned together water in a garment? Who has got power over all the borders of the earth? What (is) a name to Him or what (is) a name to His children, in order that you may have knowledge?” (Prov 30:4, Greek OT)


The Latter Revelation:

Jesus says to (the priest leaders and the elders): “Did you nor at any time read in the writings: ‘A stone which the ones building rejected, this has become into a head/beginning of a corner, from the side of the Lord this became, and it is wondrous in our eyes?’” (Matt 21:42)

(Zacharias said:) "‘An upsticking’/’a sunrise’ will inspect us out of a height." (Luke 1:78b)

(Some in the crowds) (continually) sought a sign out of a heaven from the side of (Jesus). … (He said:) “This generation is an evil generation. It seeks a sign, and a sign shall not be given to it ‘if not’/except the sign of Jonah. For entirely as Jonah became a sign to the Ninevites, in this way will and/also the Son of the Man be to this generation.” (Luke 11:16b,29b-30)

(On the disciples') seeing (Jesus) He was lifted against/up and a cloud took Him from below, from their eyes. (Acts 1:9b)


The Apostle, the eighth and one of the seven:

No one has ascended (and ascends) into the heaven, ‘if not’/except the One having descended out of heaven, the Son of the Man. (John 3:13)

Jesus said to (the Pharisees): "I know from where I have come and where I withdraw. * (א,*א) You do not know from where I come and (א,*א) where I withdraw." (John 8:14b)

(Jesus said to those Jews who to begin with believed Him:) “I have come out, out of God, and I have arrived. For nor I have come (and come) from Myself, however/but that One has dispatched Me away.” (John 8:42b)

(Jesus knew) that He had come out from God and (that) He withdraws towards God. (John 13:3b)


(Paul said to Timothy:) "Christ Jesus came into the adornment/’adorned world’ to save missers (of the mark of God) ..." (1 Tim 1:15b)


Additional studies: Luke 24:51; John 7:33; 11:27; 13:1; 14:12,28; 16:5,10,17,30; 17:8; 20:17; Acts 3:21.


(Original version 2007-12-01; revised version 2009-05-13; 2012-02-07; 2014-10-03)

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16:29-30 His disciples say to Him (P5,א*,A): “Behold, now You talk in plain language, and You say nothing (in) a proverb! Now we know, that You know all things and have not need ‘in order that’/that anyone may ask you. In/’by means of’ this we believe, that You have come out from God.”

Word for word: 16:29 (14 words in the Greek text Sinaiticus prima manus) Say (to)-him the disciples his: behold now in plain-language (you)-speak and (a)-proverb nothing (you)-say. 16:30 (20 words in the Greek text) now (we)-'know-(and-have-known)'/know that (you)-'know-(and-have-known)'/know all-(things) and not need (you)-have in-order-to anyone you may-ask. in this (we)-believe that from god (you)-came.


The Former Revelation (preliminary translation):

(The Lord said to Aaron and Miriam:) "If – according to the circumstances – it may become a prophet (of/among) you to the Lord, I will ‘be gained’/give knowledge to him in a vision, and I will talk (with) him in a sleep. Not in this way (with) the one attending/’caring for’ Me, Moses. He is faithful in My whole house. I will talk (with) him mouth ‘according to’/to mouth, in a form/beholding and not through riddles. And he has beheld the glory of the Lord." (Num 12:6b-8a, Greek OT)

(The Lord said to Israel:) "From a beginning I have not talked in a hidden (place), nor in a dark place of 'an earth'/'a land'. At the time when it became, I (continually) was there. And now the Lord has dispatched (and dispatches) away Me and His Spirit." (Is 48:16b, Greek OT)

(Solomon said:) “As much as is hidden and conspicuous/visible I gained knowledge of (by wisdom).” (Wisdom of Solomon 7:21a)


The Latter Revelation:

(Jesus said to His disciples:) “Your Father knows which things you have need (of), before 'of the you'/you demand (towards) Him.” (Matt 6:8b)

(Jesus) (continually/repeatedly) said to (the ones being around Him together with twelve): "To you has been (and is) given the mystery of the kingdom of God, but for those, the ones outside, all things become in parables.” (Mark 4:11)

(Jesus) (continually) talked the saying (in) plain language (with His disciples). (Mark 8:32a)


The Apostle, the eighth and one of the seven:

(Jesus) (continually) had not need ‘in order that’/that anyone might be a witness on account of the man, for He Himself had (continually) knowledge of what (continually) was in the man. (John 2:25)

This proverb Jesus spoke to (the Pharisses), but those ones had not knowledge of what things it (continually) was which He (continually) talked (with) them. (John 10:6)

Jesus had knowledge that they (continually) were about to (P66,א,*א) ask Him, and He spoke (to) them: "Do you seek/examine in company with one another on account of this that I spoke: 'A small/little (while), and you do not look at Me, and again a small/little (while), and you will behold Me'?" (John 16:19)

(Jesus said to His disciples:) "These things I have talked (and talk) (with) you in proverbs. An hour comes, when I no longer will talk (with) you in proverbs, however/but bring (א,*א) away a message to you (in) plain language on account of the Father." (John 16:25)


Exegetes, evangelists and others:

about 2000 and time before

The Jewish idea (is) that the ability to anticipate questions and not need to be asked is a mark of the divine. (Raymond E. Brown "The Gospel according to John" p 725-726)

Every prophecy, before its fulfilment, is to men (full of) enigmas and ambiguities. But when the time has arrived, and the prediction has come to pass, then the prophecies have a clear and certain exposition. (Irenaeus, The Ante-Nicene Fathers Vol I, p 496)

As it certainly is in the power of a mother to give strong food to her infant, (but she does not do so), as the child is not yet able to receive more sustantial nourishment; so also it was possible for God Himself to have made man perfect from the first, but man could not receive this (perfection), being as yet an infant. (Irenaeus, The Ante-Nicene Fathers Vol I, p 520)


Examples of other quoted authors in the Swedish version: C.S. Lewis, J. Nyrén, Nils Sundgren, Peter Öhrn.


My own comments and speculations:

The disciples know that they need not ask Jesus, because He knows all things. And they remember that the Father knows their need, before they demand (towards) Him (cf. Matt 6:8). So they believe, that Jesus has come from God.


Paul said to the believers in Colossae: "In (Christ) are all the heaps/treasures of the wisdom and knowledge hidden away." (Col 2:3)


Additional studies: Matt 6:32; 13:34; John 2:11; 6:69; 8:28; 10:24; 16:26-28; 17:25; 21:17; Rev 1:7,20; 10:7.


(Original version 2007-12-01; revised version 2009-05-13; 2012-02-07; 2014-10-04)

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16:31-32 Jesus answered them: “Just now you believe. Behold, an hour comes, and the hour (א*) has come (and comes), in order that you may be scattered, everyone into his own things, and you may let Me be alone. And/but I am not alone, because the Father is in company with Me.”

Word for word: 16:31 (6 words in the Greek text Sinaiticus) answered them the Jesus: just-now (you)-believe. 16:32 (26 words in the Greek text Sinaiticus prima manus) behold comes (an)-hour and has-come-(and-comes) the hour in-order-that (you)-may-be-scattered, everyone into the/his own-(things) and-me alone (you)-may-let-be. and not (i/I)-am alone, because the father in-company-with me is.


The Former Revelation (preliminary translation):

(The father Abraham and the son Isaac went) both together (to the slaughter place). ... And Abraham stretched out his hand to take the dagger to slaughter his son. (Gen 22:8b,10, Greek OT)

(The prophet said to the nations:) "If you – according to the circumstances – may talk/speak a saying, it may not/certainly not ‘stay in’/’remain steadfast’, because the Lord God is in company with us." (Is 8:10b, Greek OT)

(He who came from Edom in red garments said:) “Having/'I have' trodden (and tread) (the wine-press) down/entirely filled with (the nations), and of/from (them) it/there is not a male in company with Me.” (Is 63:3a, Greek OT)

(The Lord said:) "Hit the shepherds”, and the sheep pulled out. “And I will lead My hand against, against the shepherds." (Zech 13:7b, Greek OT)

(Most of the ones being in the holy place) were scattered, everyone into His place. (1 Macc 6:54b)


The Latter Revelation:

(The Lord said to the prophet:) “Behold, the virgin will ‘arrive in a womb’/’be with child’ and bring forth a Son, and they will call His name ‘Emmanuel’” (which, being translated, is/means 'God in company with us'). (Matt 1:23)

(Jesus said to His disciples:) "You will all ‘be caused to stumble’/stumble in/at Me in this night, for it is (and has been) written: 'I will hit the shepherd, and the sheep of the flock will be scattered asunder.'" (Matt 26:31)

(Jesus said:) “Father, into Your hands I put/lay My spirit to the side of (You).” But/and having spoken this, He ‘blew out’/’breathed his last’. (Luke 23:46b)


The Apostle, the eighth and one of the seven:

Jesus says to (the Samaritan woman): “Believe Me, woman, that an hour comes, when you ‘and not’/neither in/on this mountain ‘and not’/nor in (a disgraced) Jerosolyma/Jerusalem will prostrate yourselves (before) the Father (in honour of Him). (John 4:21)

(Jesus said to the Samaritan woman:) “An hour comes, and it is now, when the true ‘prostrators’ will prostrate themselves before the Father (in honour of Him) in spirit and truth.” (John 4:23a)

(Jesus said to the Jews:) " Amen, amen, I say to you, that an hour comes * (א*), when the dead (bodies) may (P66, א,* א) hear the voice of the Son of God, and * (P66, א*) having heard they will live." (John 5:25)

(Jesus said to the Jews:) "The One having sent Me is in company with Me. He has not let Me be alone, because I always make/do the pleasing things to Him." (John 8:29)

(Jesus said to His disciples:) “These things I have talked (and talk) (with) you, in order that you may * (א*) ‘be caused to stumble’/stumble.” (John 16:1)

(Jesus said to His disciples:) "An hour comes, ‘in order that’/when 'every the'/everyone having killed you may think, (that) he carries a divine service to God." (John 16:2b)

(Jesus said to His disciples:) “An hour comes, when I no longer will talk (with) you in proverbs, however/but bring (א,*א) away a message to you (in) plain language on account of the Father.” (John 16:25b)


Exegetes, evangelists and others:

about 2000 and time before

It is tempting here to see in hina an implication that what was happened was in order to to fulfill the prophecy of Zechariah about the sheep being scattered. (Raymond E. Brown "The Gospel according to John" p 727)

“The Father is in company with me.” It is possible that John here is combating a misunderstanding of Mark 15:34. All Jesus' work, including the greatest, were wrought in harmony and communion with the Father; his isolation was apparent only. (C.K. Barrett "The Gospel according to St John" p 498)


My own comments and speculations:

Here in 16:32 the expression “an hour comes” occurs for the sixth time in the gospel (cf. John 4:21,23; 5:25; 16:2,25). The hour of the imperfect has come.


Additional studies: Is 7:14; 8:8; Matt 26:56; 27:46; Mark 14:27,50; 15:34; John 4:21,23; 5:25; 8:16; 16:25; 19:27; Rev 3:10.


(Original version 2007-12-01; revised version 2009-05-13; 2012-02-07; 2014-10-05)

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16:33 These things I have talked (and talk) (with) you, in order that you may have peace in Me. In the adornment/’adorned world’ you have oppression. However, be confident. I have conquered (and conquer) the adornment/’adorned world’.

Word for word: (19 words in the Greek text) these-(things) (i/I)-have-talked-(and-talk) (with)-you in-order-that in me peace (you)-may-have. in the adornment oppression (you)-have. however be-confident, i/I have-conquered-(and-conquer) the adornment.


The Former Revelation (preliminary translation):

(When Rachel) became in her hard thing to bring forth, the suckle/midwife spoke to her: "Be confident, for and/also this is a son to you." ... But Rachel died. (Gen 35:17,19a, Greek OT)

Moses spoke towards the people: “Be confident! Stand firm and behold the saving, the one from the side of God.” (Ex 14:13a, A Greek OT)

Moses says to (the people): "Be confident, for with respect to the thing to try you God has become/come towards you to the side of (you) in that way (that) fear of Him – according to the circumstances – may be in you, in order that you may not miss (His mark)." (Ex 20:20, Greek OT)

(Moses said to Israel:) "Behold, by the side of you the Lord your God has given (and gives) the earth/land before your face. Having ascending you will inherit (it) as a turning/’manner of living’, the Lord God of your fathers has spoken. Do not fear but/and you may not be cowardly." (Deut 1:21, Greek OT)

(David said: “The ones who hated me) came beforehand before me in a day of my oppression, and/but the Lord became my ‘support against’/’point of support’.” (2 Sam 22:19, Greek OT)

(David said to the Lord: “In) You, Lord, (is) the greatness and the ability and the object of boasting and the conquest and the stability, because You are a Master of all in the heaven and upon the earth.” (1 Chron 29:11a, Greek OT)

(The king said to the queen:) “What is it, Esther? I (am) your brother. Be confident, you may not/certainly not die, because our command is (against) common (people).” (Esther 5:1f/D9-10b, Greek OT)

(The psalmist said:) “In order that what’/why are you, soul, ‘sorrowful around’/’exceedingly sorrowful’? And ‘in order that what’/why do you 'trouble together'/vex me? Hope against/for God, because I shall confess Him out/frankly, a means of saving of my face, my God. My soul was troubled towards myself.” (Ps 42:5-6a or 42:6-7a, Greek OT)

(David said to God:) “You may conquer in 'the thing to be judged Yourself'/'Your judging'.” (Ps 51:4b or 51:6b, Greek OT)

(The Lord said to Jerusalem:) “I, the Lord, have talked (and talk).” (Ezek 5:13b and 5:15b, Greek OT)

(The prophet said to Jerusalem:) "(A) King of Israel, the Lord, (is) in a middle (of Israel). ... In that seasonable time the Lord shall speak to Jerusalem: 'Be confident, Zion!'" (Zeph 3:15b-16a)

"In this (new temple) I shall give peace," says the Lord All-powerful, "and/namely peace of soul." (Haggai 2:9a or 2:10a, Greek OT)

(Holophernes said to Judith:) “Be confident, woman!” (Judith 11:1a)

(Wisdom said:) “I gave (Adam – the father of the adorned world) stability to get power (over) all ‘of it’/things.” (Wisdom of Solomon 10:2)

(Solomon said: “The blameless male) conquered the gall, not (with) a stability of the body, not (with) the activity of weapons however/but (with) a saying he arranged the chastiser under oaths of fathers and having reminded of covenants.” (Wisdom of Solomon 18:22)

(Jesus, the son of Sirach, said: “A certain one) is a friend in his seasonable time and may not/certainly not stay by the side of in a day of your oppression.” (Sir 6:8)

Baruch said: ”Be confident, Jerusalem, the One having named you will call you to the side of (Him).” (Baruch 4:30)


The Latter Revelation:

(Jesus said to His disciples: "Happy are you when – according to the circumstances - men) may speak every/all evil ‘down from’/against you lying with respect to Me. Rejoice and exult, because your wage (is) much/great in the heavens." (Matt 5:11b-12a)

(Jesus said to His disciples:) “Come into/in through the narrow gate, because broad * (א*) and spacious (is) the way leading away into perdition, and many (are) (א*) the ones coming into/in through it, because (א*) narrow (is) the gate and being (and having been) oppressed the way leading away into life, and few are the ones finding it.” (Matt 7:13-14)

(The Lord said:) “A reed having been (and being) crushed (My boy) will not break down/off, and a smouldering linen/wick He will not quench, till He – according to the circumstances – may throw/bring out the judgment into conquesting/conquest.” (Matt 12:20)

(Jesus said to His disciples:) “Be confident. I am. Do not fear.” (Matt 14:27b)

(Jesus said to His disciples:) “Having become oppression or pursuit because of the saying (the men without a root) straight off are caused to stumble.” (Mark 4:17b)

Having beheld (Jesus) upon the sea walking about (His disciples) thought that/: “It is a phantom!”, and they shouted up/out, for all beheld Him, and they were troubled. But straight/’straight off’ (Jesus) talked in company with them, and He says to them: “Be confident! I am, do not fear!” (Mark 6:49-50)

(Zacharias said: “The Lord has raised a horn of saving for us) … out of a hand of all the ones hating us … to give/allow us, having been delivered out of a hand of enemies, to serve Him without fear.” (Luke 1:71b,73b-74)

(Jesus said:) "When – according to the circumstances - the stable one, having been (and being) armed, may watch the 'of himself'/own court, his ‘things beginning under’/properties are in peace. But since – according to the circumstances – a more stable than he is (א*) having come against (him), may conquer him, he lifts/takes away’ from him his full armour on/in which he ‘was (and had been) persuaded’/’relied (and had relied)’ and ‘gives asunder’/distributes his spoils.” (Luke 11:21-22)

(Paul and Barnabas said to the disciples:) “Through many oppressions we must come into, into the kingdom of God.” (Acts 14:22b)


The Apostle, the eighth and one of the seven:

(Jesus said to His disciples:) "Peace I ‘let ... be’/leave to you. My peace I give to you. Not entirely as the adornment/’adorned world’ gives, I give to you. Let not your heart be troubled, but/and let it not be cowardly." (John 14:27)

(Jesus said to His disciples:) “When – according to the circumstances – (the woman) may beget/bear the young boy or girl, she no longer recollect the oppression, because of the joy that a man has been begotten/born into the adornment/’adorned world’.” (John 16:21b)


Exegetes, evangelists and others:

about 2000 and time before

The expression "tauta lelalêka hymin" ("these things I have talked - and talk - with you") is found seven times in the farewell discourse and nowhere else in this Gospel (14:25, 15:11, 16:1,4,6,25,33). (Leon Morris "The Gospel according to John" p 582)

Through the church, and especially through its love, its joy in the Spirit, and its persecutions, the eschatological salvation, anticipated in the crucifixion and resurrection and hoped for at the last day, is continually presented in the world. (C.K. Barrett "The Gospel according to St John" p 498)

John thought that there would be … conversions from the world to the church (17:20; 20:29). Nevertheless there remains within the world a principle of evil (17:15) which can only be defeated and destroyed. In fact the defeat and destruction have already taken place. Evil can no longer harm those who belong to Christ. (C.K. Barrett "The Gospel according to St John" p 498-499)

A Christian man is pessimist in his view of this life, but optimist in his view of the other one, the real one. (August Strindberg "'Allt tjänar.'" p 175; Svenska Morgonbladet 1911-10-18; translation from the Swedish text: BG Ask)

Since 1896 I call myself Christian (see Inferno). . . . With a little religion it becomes another colour on life; on one hand when one keeps company with the ideas of the existence of a perfect elsewhere this life can appear hopeless black, but in the deepest whiles of down-heartedness one casts the anchor Hope, and then it begin to brighten within oneself, and in the same moment a dawn is seen in the distance; one's own sufferings may appear self-inflicted or undeserved, but one sees an end of them and a purpose with them. (August Strindberg "Tal till svenska nationen" p 14-15; Religion; Social-Demokraten 1910-07-19; translation from the Swedish text: BG Ask)

I do not want to say that it is easy to live! But it must go! And it goes with a little religion, otherwise it did not go at all. Sometimes I sit down as Eliah under the Juniper berry tree crying: "It is enough. So take now my soul, Lord!" So I rise again, and go on! And so for sixty years! (August Strindberg "August Strindbergs brev XVIII maj 1909-maj 1910" p 24; letter 1909-06-06 to Nils Andersson; translation from the Swedish text: BG Ask)

"In the world you have oppression; but take courage, I have overcome the world." A little spring flower in the winter of the desert of Grisslehamn! With New Year wish. (August Strindberg "August Strindbergs brev XVII 13 juli 1908-april 1909" p 257; 1909-01-08 to Albert Engström; translation from the Swedish text: BG Ask; the bible quotation from John 16:33 here is translated from the Greek original text of the letter quotation)

The teacher spoke: . . . Not all being done in past time is bad. The ones who nowadays prophesy the disappearance of Christianity, because it is old, they probably count bad. Homeros is a thousand years older, and the old testament would go first, I suppose. But Christianity lives and flowers, although it is inward and is not seen in the newspapers. Still it is sung in schools and barracks every morning: "True faith in God and in his word and strength to do good." But the Christians will have it narrowly. "In this world you have compulsion."; and through periodical slavery under Egyptian pharaohs they have learnt patience to the beginning of the desert wandering. . . . The teacher wandered in Kvalhem and came to a city. In the middle of the great square there was a bronze image of the destroyer of the fatherland. . . . (The teacher asked the leader of a procession at the image:) And this man people celebrate? - Yes! But they have more statues. Away in that park one stands with laurel wreath on his head; he was the most vicious man in his time; and there farthest away at the harbour there is a third statue of a perjurer. . . . It is, to be sure, as it is with us, almost, the teacher said. . . . Where are we then? - With the prince of the world, he who is the lord of dung. "But be in good spirits, I have overcome the world!" (August Strindberg "En blå bok I" p 62-63; translation from the Swedish text: BG Ask)

I saw a man suffering all pains of mankind, but the more he suffered, the more beautiful he became. This is the secret of the cross and of the suffering" "Because you are not of this world, therefore the world hates you! In this world you have compulsion, but be in good consolation, I have overcome the world!" (August Strindberg "En blå bok I" p 262; translation from the Swedish text: BG Ask)

It is said, that where (the wanderer Phantasos) steers his course with the blue cornflower in his hat, it also at the most clouded sky flies a light over land and water. It is said, that, where he passes, it whispers a melody into the huts, gladdening in the slave chores of the day, giving sweet beautiful dreams in the night. (Viktor Rydberg "Fantasos och Sulamit" p 27-28; translation from the Swedish text: BG Ask)

‘All those whom the Lord has adopted and received into the company of his children must prepare themselves for a life, that is hard, laborious, full of work and of endless kinds of evils.’ ... Calvin certainly does not go so far as to claim that the Christian life should consist only of suffering and tribulation. But these predominate. (F. Wendel "Calvin" p 249-250; The Theological Doctrine of Calvin)

It is not possible that any evil can happen from a soul that is afflicted. ... Let us not sink in our afflictions, but in all things give thanks, that so we may get great gain, that we may be well-pleasing to God who permits afflictions. ... Our schoolmaster is affliction. Let us then not draw it down willingly upon ourselves, but when it is come let us bear it bravely, being, as it is, always the cause of numberless good things. (Chrysostom, The Nicene and Post-Nicene Fathers XI:262-263)


Examples of other quoted authors in the Swedish version: Nadezjda Afanasievna Burakova, Svetlana Aleksijevitj, Eric S. Alexandersson, Arvid Almquist, Augustinus, Eric Axelsson, Sven Danell, Elmer Diktonius, Gunnar Dinnetz, Herman Dooyerweerd, Mäster Eckehart, Gunvor Eriksson, Gunnar Fjellestad, Jacob Frese, Bo Frid, Dennis and Kiran Gardner, Einar Genitz, Bo Giertz, Johannes Gossner, Carl Grimberg, Sergej Gurin, Erik Gustavsson, Josef Gustafsson, Gunnar Hallingberg, Björn Hallström, Karin Hartman, Jan Arvid Hellström, Alf Henrikson, Anders Jarlert, Swening Johansson, Ulrik Josefsson, Lars Levi Laestadius, Pär Lagerkvist, Selma Lagerlöf, Hans Larsson, Karl Larsson, Anna Maria Lenngren, Sven Lidman, Lars Lindberg, Valborg Lindgärde, Martin Luther, John Magnusson, Carl Henrik Martling, Ingun Montgomery, Gösta Nicklasson, Rune Norberg, Efraim Palmqvist, Lewi Pethrus, Niklas Piensoho, Harald Rasmussen, Gösta Sandberg, Lina Sandell, Elisabeth Sandlund, Henrik Schartau, Bo Setterlind, Harry Sjöman, Åke Sjöqvist, Erik Sonesson, Sven Stolpe, Jesper Svartvik, Knut Svensson, Thomas a Kempis, Einar Thomassen, Anton Tjechov, Lydia and Lars Vitus, Johan Olof Wallin, Nanna Wiberg, Carl Wilson, Fredrik Wislöff, Birgitta Yavari, Alf Åberg.


My own comments and speculations:

Concerning “these things I have talked (and talk) (with) you”, see My own comments and speculations to John 14:25-26. Compare also with the word ”mikron” occuring six times in John 16:16-19.

Concerning “peace”, see also John 14:27.


Paul said to the believers in Corinth: “’Joybringing (grace)’/gladness to God, the One giving us the conquering/conquest through our Lord Jesus Christ.” (1 Cor 15:57)

Paul said to the believers: "The peace of God having/’holding fast’ over every/all understanding will guard your hearts and your notions in Christ Jesus. ... Let the peace of Christ award a prize of victory in your hearts. ... May the Lord of the peace Himself give you the peace through every/everything in every place." (Phil 4:7; Col 3:15; 2 Thess 3:16a)

I write to you, fathers, because you have gained (and gain) knowledge of 'the One'/Him from a beginning. I write to you, youths, because you have conquered (and conquer) the evil (thing) (א,*א). (1 John 2:13)

You are out of God, little children, and you have conquered (and conquer) them, because the One in you is greater than the one in the adornment/’adorned world’. (1 John 4:4)

Every the/child being (and having been) begotten out of God conquers the adornment/’adorned world’. And this is the conquest, the one having conquered the adornment/’adorned world’, our faith. (1 John 5:4)


Greek word:

tharseô (be confident) (in the NT + examples in the Apocrypha) Esther 5:1f(D9); Judith 11:1; Baruch 4:30; Matt 14:27; John 16:33 – Tobit 8:21; 11:11; Judith 11:3; Sir 19:10; Baruch 4:27; Matt 9:2,22; Mark 6:50; 10:49; Acts 23:11.

nikaô (conquer) (in the NT + one example in the Apocrypha) Wisdom of Solomon 18:22; Luke 11:22; John 16:33; 1 John 2:13; 4:4; 5:4 – Rom 3:4; 12:21; 1 John 2:14; 5:5; Rev 2:7,11,17,26; 3:5,12,21; 5:5; 6:2; 11:7; 12:11; 13:7; 15:2; 17:14; 21:7.


Additional studies:

Matt 7:28; 11:1; 13:21,53; 14:26; Mark 4:39; 13:19; John 15:18; 16:1; Acts 11:19; Rom 2:9; 8:37; 2 Cor 2:14; Eph 3:13; Rev 1:4,9; 2:3,9-10,27; 6:10; 7:14; 13:10.


Tracy L. Howard "Suffering in James 1:2-12"; Criswell Theological Review 1.1 (1986): 71-84.

John Rea "The Time of the Oppression and the Exodus"; Bulletin of the Evangelical Theological Society 3.3 (Summer 1960): 58-66.


(Original version 2007-12-01; revised version 2009-05-13; 2012-02-08; 2014-10-06; 2014-12-16)

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