Joh 16:16. Μικρὸν-καὶ πάλιν μικρὸν, a little while-and again a little while) viz. it is. In all, four days. Comp. the expression hour, Joh 16:21 : and now, Joh 16:22. He speaks most gently (mildly) of His Passion.-οὐ θεωρεῖτε-ὄψεσθε, ye do not contemplate or behold-ye shall see [have Me before your eyes]) The Present and Future. Θεωρεῖν, and ὄπτεσθαι differ. For the latter is more associated with feeling and affection: Joh 16:22, “I will see (ὄψομαι) you again, and your heart shall rejoice,” etc.[365]-ὅτι, because) This is the cause both of their not beholding (θεωρεῖτε), and after a little while again seeing (i.e. by faith and through the Spirit sent down on them: ὄψεσθε; not literal seeing.) Comp. Joh 16:10.
[365] Tittman says that ὄπτομαι differs from βλέπειν and ὁρᾶν, which denote the action of seeing, and from ἰδεῖν, which refers only to the subject, and expresses the state or affection of the mind to which the object is presented. It refers at once to the object presented to the eye, and to the subject which perceives. Hence it is only used in the Passive or Middle, and in the past or future, not in the present tense. As it does not denote the act of seeing, but the state of him to whose eye or mind the object is presented, the active would not express this, but the Middle does. The thing is supposed to have been done, or to be about to be done by which we arrive at cognizance, therefore it is put, not in the present, but in the past or future. Mat 5:8, ὄψονται, they shall comprehend and know God: for actual seeing God is not possible (?). Θεωρεῖν implies desire of seeing, the intention of mind with which one contemplates an object. Joh 14:17, οὐ θεωρεῖ-γινώσκει, “the world does not attentively consider, or regard (not simply, seeth) Him, and therefore does not understand or know Him.” Θεωρεῖν is not the mere act of an instant, but to contemplate with desire and regard for a long time.-E. and T.