KJV: These things have I spoken unto you in proverbs: but the time cometh, when I shall no more speak unto you in proverbs, but I shall shew you plainly of the Father.
YLT: 'These things in similitudes I have spoken to you, but there cometh an hour when no more in similitudes will I speak to you, but freely of the Father, will tell you.
Darby: These things I have spoken to you in allegories; the hour is coming that I will no longer speak to you in allegories, but will declare to you openly concerning the Father.
ASV: These things have I spoken unto you in dark sayings: the hour cometh, when I shall no more speak unto you in dark sayings, but shall tell you plainly of the Father.
Ταῦτα | These things |
Parse: Demonstrative Pronoun, Accusative Neuter Plural Root: οὗτος Sense: this. |
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παροιμίαις | allegories |
Parse: Noun, Dative Feminine Plural Root: παροιμία Sense: a saying out of the usual course or deviating from the usual manner of speaking. |
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λελάληκα | I have spoken |
Parse: Verb, Perfect Indicative Active, 1st Person Singular Root: ἀπολαλέω Sense: to utter a voice or emit a sound. |
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ὑμῖν | to you |
Parse: Personal / Possessive Pronoun, Dative 2nd Person Plural Root: σύ Sense: you. |
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ἔρχεται | is coming |
Parse: Verb, Present Indicative Middle or Passive, 3rd Person Singular Root: ἔρχομαι Sense: to come. |
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ὥρα | an hour |
Parse: Noun, Nominative Feminine Singular Root: ὥρα Sense: a certain definite time or season fixed by natural law and returning with the revolving year. |
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οὐκέτι | no more |
Parse: Adverb Root: οὐκέτι Sense: no longer, no more, no further. |
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λαλήσω | I will speak |
Parse: Verb, Future Indicative Active, 1st Person Singular Root: ἀπολαλέω Sense: to utter a voice or emit a sound. |
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παρρησίᾳ | plainly |
Parse: Noun, Dative Feminine Singular Root: παρρησία Sense: freedom in speaking, unreservedness in speech. |
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περὶ | concerning |
Parse: Preposition Root: περί Sense: about, concerning, on account of, because of, around, near. |
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Πατρὸς | Father |
Parse: Noun, Genitive Masculine Singular Root: προπάτωρ Sense: generator or male ancestor. |
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ἀπαγγελῶ | I will report |
Parse: Verb, Future Indicative Active, 1st Person Singular Root: ἀγγέλλω Sense: to bring tidings (from a person or a thing), bring word, report. |
Greek Commentary for John 16:25
See note on John 10:6 for this word. Shall tell Future active of απαγγελλω apaggellō to report, correct text and not αναγγελω anaggelō (John 16:13, John 16:14, John 16:15), as in 1 John 1:2. Plainly See note on John 7:13 for this word. [source]
See on parables, Matthew 13:3. He had spoken under figures, as the vine, and the woman in travail. [source]
Rev., tell. See on John 16:13. The best texts read ἀπαγγελῶ , the original force of which is to bring tidings from ( ἀπό ) something or someone. [source]
See on John 7:13. [source]
Reverse Greek Commentary Search for John 16:25
It was not the first time that Jesus had used parables, but the first time that he had spoken so many and some of such length. He will use a great many in the future as in Luke 12 to 18 and Matt. 24 and 25. The parables already mentioned in Matthew include the salt and the light (Matthew 5:13-16), the birds and the lilies (Matthew 6:26-30), the splinter and the beam in the eye (Matthew 7:3-5), the two gates (Matthew 7:13.), the wolves in sheep‘s clothing (Matthew 7:15), the good and bad trees (Matthew 7:17-19), the wise and foolish builders (Matthew 7:24-27), the garment and the wineskins (Matthew 9:16.), the children in the market places (Matthew 11:16.). It is not certain how many he spoke on this occasion. Matthew mentions eight in this chapter (the Sower, the Tares, the Mustard Seed, the Leaven, the Hid Treasure, the Pearl of Great Price, the Net, the Householder). Mark adds the Parable of the Lamp (Mark 4:21; Luke 8:16), the Parable of the Seed Growing of Itself (Mark 4:26-29), making ten of which we know. But both Mark (Mark 4:33) and Matthew (Matthew 13:34) imply that there were many others. “Without a parable spake he nothing unto them” (Matthew 13:34), on this occasion, we may suppose. The word parable There are parables in the Old Testament, in the Talmud, in sermons in all ages. But no one has spoken such parables as these of Jesus. They hold the mirror up to nature and, as all illustrations should do, throw light on the truth presented. The fable puts things as they are not in nature, Aesop‘s Fables, for instance. The parable may not be actual fact, but it could be so. It is harmony with the nature of the case. The allegory John does not use the word parable, but only παροιμια paroimia a saying by the way (John 10:6; Matthew 13:18-232 John 16:29). As a rule the parables of Jesus illustrate one main point and the details are more or less incidental, though sometimes Jesus himself explains these. When he does not do so, we should be slow to interpret the minor details. Much heresy has come from fantastic interpretations of the parables. In the case of the Parable of the Sower (Matthew 13:3-8) we have also the careful exposition of the story by Jesus (1711672430_37) as well as the reason for the use of parables on this occasion by Jesus (Matthew 13:9-17). [source]
Old word for proverb from παρα para (beside) and οιμος oimos way, a wayside saying or saying by the way. As a proverb in N.T. in 2 Peter 2:22 (quotation from Proverbs 26:11), as a symbolic or figurative saying in John 16:25, John 16:29, as an allegory in John 10:6. Nowhere else in the N.T. Curiously enough in the N.T. παραβολη parabolē occurs only in the Synoptics outside of Hebrews 9:9; Hebrews 11:19. Both are in the lxx. Παραβολη Parabolē is used as a proverb (Luke 4:23) just as παροιμια paroimia is in 2 Peter 2:22. Here clearly παροιμια paroimia means an allegory which is one form of the parable. So there you are. Jesus spoke this παροιμια paroimia to the Pharisees, “but they understood not what things they were which he spake unto them” Second aorist active indicative of γινωσκω ginōskō and note ην ēn in indirect question as in John 2:25 and both the interrogative τινα tina and the relative α ha “Spake” (imperfect ελαλει elalei) should be “Was speaking or had been speaking.” [source]
No wayside saying, no dark saying. See John 10:6; John 16:25. [source]
Future active of γνωριζω gnōrizō the perpetual mission of Christ through the Spirit (John 16:12, John 16:25; Matthew 28:20) as he himself has done heretofore (John 17:6). Wherewith Cognate accusative relative with ηγαπησας ēgapēsas which has also the accusative of the person με me (me). [source]
As already shown (John 7:4; John 8:26; John 10:24, John 10:39; John 16:25, John 16:29. See John 7:4 for same contrast between εν παρρησιαι en parrēsiāi and εν κρυπτωι en kruptōi I ever taught Constative aorist active indicative. For the temple teaching see John 2:19; John 7:14, John 7:28; John 8:20, John 19:23; Mark 14:49 and John 6:59 for the synagogue teaching (often in the Synoptics). Examples of private teaching are Nicodemus (John 3) and the woman of Samaria (John 4). Jesus ignores the sneer at his disciples, but challenges the inquiry about his teaching as needless. [source]
Correct text. Present active imperative. Unique phrase in place of the common αμην αμην amēn amēn (verily, verily). The hour cometh “There is coming an hour.” The same idiom occurs also in John 4:34; John 5:25, John 5:28; John 16:2, John 16:25, John 16:32. Neither in this mountain nor in Jerusalem The worship of God will be emancipated from bondage to place. Both Jews and Samaritans are wrong as to the “necessity” “These ancient rivalries will disappear when the spirituality of true religion is fully realized.” Jesus told this sinful woman one of his greatest truths. [source]
See this same phrase in John 5:25. This item could not be added in John 4:21 for local worship was not abolished, but spiritual independence of place was called for at once. So contrast John 5:25, John 5:28; John 16:25, John 16:32. The true worshippers See John 1:9 for αλητινος alēthinos (genuine). Προσκυνητης Proskunētēs is a late word from προσκυνεω proskuneō to bow the knee, to worship, occurs here only in N.T., but is found in one pre-Christian inscription (Deissmann, Light, etc., p. 101) and in one of the 3rd century a.d. (Moulton & Milligan, Vocabulary). In spirit and truth This is what matters, not where, but how (in reality, in the spirit of man, the highest part of man, and so in truth). All this is according to the Holy Spirit (Romans 8:5) who is the Spirit of truth (John 16:13). Here Jesus has said the final word on worship, one needed today. Seeketh The Father has revealed himself in the Son who is the truth (John 14:6, John 14:9). It does matter whether we have a true conception of God whom we worship. To be his worshippers Rather, “seeks such as those who worship him” (predicate accusative articular participle in apposition with τοιουτους toioutous (such). John pictures the Father as seeking worshippers, a doctrine running all through the Gospel (John 3:16; John 6:44; John 15:16; 1 John 4:10). [source]
See Matthew 6:4, Matthew 6:6 for this phrase. Openly “In public” See Matthew 8:32. Common in John (John 7:13, John 7:26; John 10:24; John 16:25, John 16:29; John 18:20; here again contrasted with en kruptōi). It is wise advice in the abstract that a public teacher must allow inspection of his deeds, but the motive is evil. They might get Jesus into trouble. εν κρυπτωι If thou doest these things This condition of the first class assumes the reality of the deeds of Jesus, but the use of the condition at all throws doubt on it all as in Matthew 4:3, Matthew 4:6. Manifest thyself First aorist active imperative of πανερωσον σεαυτον phaneroō To the world Not just to “thy disciples,” but to the public at large as at the feast of tabernacles. See John 8:26; John 14:22 for this use of τωι κοσμωι kosmos f0). [source]
Lit. for the entering of the holiest. The phrase παρρησία εἰς boldnessunto, N.T.o Παρρησία with περὶ concerning John 16:25; with πρὸς with reference to, 2 Corinthians 7:4; 1 John 3:21; 1 John 5:14. Ἔισοδος in N.T. habitually of the act of entering. [source]
The phrase only here in the New Testament. On John's use of ὥρα houras marking a critical season, see John 2:4; John 4:21, John 4:23; John 5:25, John 5:28; John 7:30; John 8:20; John 11:23, John 11:27; John 16:2, John 16:4, John 16:25, John 16:32. The dominant sense of the expression last days, in the New Testament, is that of a period of suffering and struggle preceding a divine victory. See Acts 2:17; James 5:3; 1 Peter 1:20. Hence the phrase here does not refer to the end of the world, but to the period preceding a crisis in the advance of Christ's kingdom, a changeful and troublous period, marked by the appearance of “many antichrists.” [source]
Better, as Rev., declare. See on John 16:25. So here. The message comes from ( ἀπὸ ) God. [source]
First aorist passive indicative of πανεροω phaneroō to make known what already exists, whether invisible (B. Weiss) or visible, “intellectual or sensible” (Brooke). In Colossians 3:4 Paul employs it of the second coming of Christ. 1 John 1:2 here is an important parenthesis, a mark of John‘s style as in John 1:15. By the parenthesis John heaps reassurance upon his previous statement of the reality of the Incarnation by the use of εωρακαμεν heōrakamen (as in 1 John 1:1) with the assertion of the validity of his “witness” (μαρτυρουμεν marturoumen) and “message” (απαγγελλομεν apaggellomen), both present active indicatives (literary plurals), απαγγελλω apaggellō being the public proclamation of the great news (John 16:25). [source]