John 20

Τῇ δὲ μιᾷ τῶν σαββάτων Μαρίαμ ἡ Μαγδαληνὴ ἔρχεται

πρωῒ σκοτίας ἔτι οὔσης εἰς τὸ μνημεῖον, 

καὶ βλέπει τὸν λίθον ἠρμένον ἐκ τοῦ μνημείου. 

And on the first of the week Mariam the Magdalene, came in the morning while it was yet  dark to the tomb, and she saw the stone taken up from the tomb.

2 τρέχει οὖν καὶ ἔρχεται πρὸς Σίμωνα Πέτρον καὶ πρὸς 

τὸν ἄλλον μαθητὴν ὃν ἐφίλει ὁ Ἰησοῦς, καὶ λέγει αὐτοῖς· 

ἦραν τὸν κύριον ἐκ τοῦ μνημείου, καὶ οὐκ οἴδαμεν 

ποῦ ἔθηκαν αὐτόν. 

Therefore she rean and came to Simon Peter and to the other disciple whom Jesus loved, and said to them, "they took the Lord from the tomb, and I do not know where they put him."

3 ἐξῆλθεν οὖν ὁ Πέτρος καὶ ὁ ἄλλος μαθητής, 

καὶ ἤρχοντο εἰς τὸ μνημεῖον. 

Therefore Peter and the other disciple went and they came to the tomb

4 ἔτρεχον δὲ οἱ δύο ὁμοῦ· καὶ ὁ ἄλλος μαθητὴς 

προέδραμεν τάχιον τοῦ Πέτρου καὶ ἦλθεν πρῶτος 

εἰς τὸ μνημεῖον, 

And the two ran together, and the other disciple ran ahead quicker than Peter and came first to the tomb.

5 καὶ παρακύψας βλέπει κείμενα τὰ ὀθόνια, οὐ μέντοι εἰσῆλθεν. 

And stooping down he saw lying the wrappings, but he did not go in.

6 ἔρχεται οὖν Σίμων Πέτρος ἀκολουθῶν αὐτῷ, 

καὶ εἰσῆλθεν εἰς τὸ μνημεῖον, καὶ θεωρεῖ τὰ ὀθόνια κείμενα, 

Therefore Simon Peter came following him, and went into the tomb, and saw the wrappings lying

7 καὶ τὸ σουδάριον, ὃ ἦν ἐπὶ τῆς κεφαλῆς αὐτοῦ, 

οὐ μετὰ τῶν ὀθονίων κείμενον ἀλλὰ χωρὶς ἐντετυλιγμένον 

εἰς ἕνα τόπον. 

and the handkerchief, which was on his head, not lying with the wrappings. but without wrapped in one place, ?

8 τότε οὖν εἰσῆλθεν καὶ ὁ ἄλλος μαθητὴς ὁ ἐλθὼν 

πρῶτος εἰς τὸ μνημεῖον, καὶ εἶδεν καὶ ἐπίστευσεν· 

Then therefore entered and the other disciple who came first to the tomb, and he saw and believed.

9 οὐδέπω γὰρ ᾔδεισαν τὴν γραφὴν ὅτι δεῖ αὐτὸν 

ἐκ νεκρῶν ἀναστῆναι.
For they did not know the scriptures that it was necessary for him to rise form the dead. 

10 ἀπῆλθον οὖν πάλιν πρὸς αὐτοὺς οἱ μαθηταί.
Therefore the disciples departed again to their(homes?).

11 Μαρὶαμ δὲ εἱστήκει πρὸς τῷ μνημείῳ ἔξω κλαίουσα. 

ὡς οὖν ἔκλαιεν παρέκυψεν εἰς τὸ μνημεῖον,
But Mariam stood at the tomb outside weeping. Therefore as she was weeping  she stoop down into the tomb.

12 καὶ θεωρεῖ δύο ἀγγέλους ἐν λευκοῖς  καθεζομένους, 

ἕνα πρὸς τῇ κεφαλῇ καὶ ἕνα πρὸς τοῖς ποσίν, 

ὅπου ἔκειτο τὸ σῶμα τοῦ Ἰησοῦ.
And she beheld two angels sitting in white, one at the head and one at the foot where was laid the body of Jesus.

13λέγουσιν αὐτῇ ἐκεῖνοι· γύναι, τί κλαίεις;

 λέγει αὐτοῖς ὅτι ἦραν τὸν κύριόν μου, 

καὶ οὐκ οἶδα ποῦἔθηκαν αὐτόν.
They said to her, "Woman, why are you crying? She said to the because they took my Lord, and I do not know where they laid him. 

14 ταῦτα εἰποῦσα ἐστράφη εἰς τὰ ὀπίσω, 

καὶ θεωρεῖ τὸν Ἰησοῦν ἑστῶτα, 

καὶ οὐκ ᾔδειὅτι Ἰησοῦς ἐστιν.
When she had said these things she turned into the way and saw Jesus standing but she did not know it was Jesus.  

15 λέγει αὐτῇ Ἰησοῦς· γύναι, τί κλαίεις; 

τίνα ζητεῖς; ἐκείνη δοκοῦσα ὅτι ὁκηπουρός ἐστιν,  

λέγει αὐτῷ· κύριε, εἰ σὺ ἐβάστασας αὐτόν, 

εἰπέ μοι ποῦ ἔθηκας αὐτόν, κἀγὼ αὐτὸν ἀρῶ.
Jesus said to her, "Woman, why are you weeping? Whom do you seek? Thinking he was a gardener, she said to him,  Sir, if you took him, tell me where you put him and I also will get him. 

John 19

23. Οἱ οὖν στρατιῶται, ὅτε ἐσταύρωσαν τὸν Ἰησοῦν,

ἔλαβοντὰ ἱμάτια αὐτοῦ, καὶ ἐποίησαν τέσσαρα μέρη, 

ἑκάστῳ στρατιώτῃ μέρος, καὶ τὸν χιτῶνα. ἦν δὲ ὁ χιτὼν 

ἄραφος, ἐκ τῶν ἄνωθεν ὑφαντὸς δι’ ὅλου.

Therefore the soldiers, when they criucified Jesus, took His clothes and they made four parts
to each soldier a part, also the coat. But the tunic (shirt) was seamless, woven from the top through the whole.

24. εἶπαν οὖν πρὸς ἀλλήλους· μὴ σχίσωμεν αὐτόν, 

ἀλλὰ λάχωμεν περὶ αὐτοῦ, τίνος ἔσται. ἵνα ἡ γραφὴ πληρωθῇ· (legousa)

διεμερίσαντο τὰ ἱμάτιά μου ἑαυτοῖς

 καὶ ἐπὶ τὸν ἱματισμόν μου ἔβαλον κλῆρον. 

Οἱ μὲν οὖν στρατιῶται ταῦτα ἐποίησαν.
Therefore they said to one another, "Let us not tear it, but receive (divine favor cast lots) concerning it whose it will be, in order that the scriptures might be fulfilled saying, "They did divide my clothes among themselves and for my garments they did cast lots."
Therefore the soldiers did these things. 

 25. εἱστήκεισαν δὲ παρὰ τῷ σταυρῷ 

τοῦ Ἰησοῦ ἡ μήτηρ αὐτοῦ καὶ ἡ ἀδελφὴ τῆς μητρὸς αὐτοῦ, 

Μαρίαμἡ τοῦ Κλωπᾶ καὶ Μαρίαμ ἡ Μαγδαληνή.
And his mother and the sister of his mother, Mary of Clopa and Mary of Magdalene were standing by Jesus' cross

26 Ἰησοῦς οὖν ἰδὼν τὴν μητέρα καὶ τὸν μαθητὴν παρεστῶτα 

ὃν ἠγάπα, λέγει τῇ μητρί· γύναι, ἴδε ὁ υἱός σου.
Therefore Jesus seeing the mother and the disciple standing besides, whom he loved, said to the mother, "Woman, behold your son."

27 εἶτα λέγει τῷ μαθητῇ· ἴδε ἡ μήτηρ σου.καὶ ἀπ’ ἐκείνης τῆς ὥρας 

ἔλαβεν αὐτὴν ὁ μαθητὴς εἰς τὰ ἴδια.
Then He said to the disciple, "Behold your son." And from that time the disciple took her into his own home (idiomatic). 

28 Μετὰ τοῦτο εἰδὼς ὁ Ἰησοῦς ὅτι ἤδη πάντα τετέλεσται,

 ἵνα τελειωθῇ ἡ γραφή, λέγει· διψῶ.
After these things Jesus knowing that already all things were completed, that the scriptures might be fulfilled said, "I thirst." 

29 σκεῦος ἔκειτο ὄξους μεστόν· σπόγγον 

οὖν μεστὸν ὄξους ὑσσώπῳ περιθέντες προσήνεγκαν 

αὐτοῦ τῷ στόματι.
A vessel full of sour wine was lying, Therefore a sponge full of sour wine was put on hyssop and put on his mouth.

30 ὅτε οὖν ἔλαβεν τὸ ὄξος εἶπεν· τετέλεσται, καὶ κλίνας 

τὴν κεφαλὴν παρέδωκεν τὸ πνεῦμα.
When therefore he took the wine he said, "It is finished, and bowed the head and gave up the spirit. 

31 Οἱ οὖνἸουδαῖοι, ἐπεὶ παρασκευὴ ἦν, 

ἵνα μὴ μείνῃ ἐπὶ τοῦ σταυροῦ τὰ σώματα 

ἐν τῷ σαββάτῳ, ἦν γὰρ μεγάλη ἡ ἡμέρα 

ἐκείνου τοῦ σαββάτου, ἠρώτησαν 

τὸν Πειλᾶτον ἵνα κατεαγῶσιν αὐτῶν τὰ σκέλη καὶ ἀρθῶσιν.
Therefore the Judas, since it was the day of preparation in order that the body might not remain on the cross on the sabbath, for it was the great day of that sabbath, they asked Pilate that they might break their leg (bone skele) and be taken away.

32 ἦλθον οὖν οἱ στρατιῶται, 

καὶ τοῦ μὲν πρώτου κατέαξαν τὰ σκέλη 

καὶ τοῦ ἄλλουτοῦ συνσταυρωθέντος αὐτῷ·
Therefore the soldiers came and shattered the bones of the first one also the other crucified with him, 

33 ἐπὶ δὲ τὸν Ἰησοῦν ἐλθόντες, ὡς εἶδον ἤδη 

αὐτὸν τεθνηκότα, οὐ κατέαξαν αὐτοῦ τὰ σκέλη,
but when coming to Jesus, they saw already he had died, they did not shatter his leg

34 ἀλλ’ εἷς τῶν στρατιωτῶν λόγχῃ αὐτοῦ τὴν πλευρὰν ἔνυξεν, 

καὶ ἐξῆλθεν εὐθὺς αἷμα καὶ ὕδωρ.
But one of the soldiers stabbed with his spear the ribs, and immediately out came blood and water.

35 καὶ ὁ ἑωρακὼς μεμαρτύρηκεν, καὶ ἀληθινὴ αὐτοῦ ἐστιν

 ἡ μαρτυρία,κἀi κεῖνος οἶδεν ὅτι ἀληθῆ λέγει, 

ἵνα καὶ ὑμεῖς πιστεύητε.
And the one who saw has testified and his testimony is true, and that one knows that he says truth that also you might believe.

36 ἐγένετο γὰρ ταῦτα ἵνα ἡ γραφὴ πληρωθῇ· ὀστοῦν 

οὐ συντριβήσεται αὐτοῦ.
For these things happened that the scripture might be fulfilled, "His bone was not shattered"

37 καὶ πάλιν ἑτέρα γραφὴ λέγει· ὄψονται εἰς ὃνἐξεκέντησαν.
And again another scripture says, They will look on (him) they have pierced. 

38 Μετὰ δὲ ταῦτα ἠρώτησεν τὸν Πειλᾶτον Ἰωσὴφ ὁ ἀπὸ Ἀριμαθαίας,

 ὢν μαθητὴς τοῦἸησοῦ κεκρυμμένος δὲ διὰ τὸν φόβον τῶν Ἰουδαίων,

 ἵνα ἄρῃ τὸ σῶμα τοῦ Ἰησοῦ· καὶ ἐπέτρεψεν ὁ Πειλᾶτος. 

ἦλθεν οὖν καὶ ἦραν αὐτόν.
But after these things Joseph the one from Arimathias being a disciple of Jesus but hiding because the fear of the Jews, asked Pilate that he may take the body of Jesus and Pilate allowed (it), therefore he came and took away His body.

39 ἦλθεν δὲ καὶ Νικόδημος, ὁ ἐλθὼν πρὸς αὐτὸν νυκτὸς τὸ πρῶτον, 

φέρων μίγμα σμύρνης καὶ ἀλόης ὡς λίτρας ἑκατόν.
And also Nicodemus came, the one who first came to him  at night, bearing a hundred pounds of myrh and aloes. 

40 ἔλαβον οὖν τὸ σῶμα τοῦ Ἰησοῦκαὶ ἔδησαν αὐτὸ ὀ θονίοις μετὰ τῶν ἀρωμάτων, καθὼς ἔθος ἐστὶν τοῖς Ἰουδαίοις ἐνταφιάζειν.
Therefore they took the body of Jesus winding it in linen clothes with the spices, as the manner of the Jews is to bury. 

 41ἦν δὲ ἐν τῷ τόπῳ ὅπου ἐσταυρώθη κῆπος, καὶ ἐν τῷ κήπῳ 

μνημεῖον καινόν, ἐν ᾧ οὐ δέπω οὐδεὶς ἐτέθη·
And there was in the place where he had been crucified a garden, and in the garden a new tomb, in which no one was ever placed. 

42 ἐκεῖ οὖν διὰ τὴν παρασκευὴν τῶν Ἰουδαίων, 

ὅτι ἐγγὺς ἦν τὸ μνημεῖον, ἔθηκαν τὸν Ἰησοῦν.

There laid they Jesus therefore because of the Jews’ preparation day; for the sepulchre was nigh at hand. 

john 19:1-22

1 Τότε οὖν ἔλαβεν ὁ Πειλᾶτος τὸν Ἰησοῦν καὶ ἐμαστίγωσεν
Therefore then Pilate took and scourged Jesus

 2 καὶ οἱ στρατιῶται πλέξαντες στέφανον ἐξ ἀκανθῶν ἐπέθηκαν 

αὐτοῦ τῇ κεφαλῇ, καὶ ἱμάτιον πορφυροῦν περιέβαλον αὐτόν,
And the soldiers weaved a crown of throns placed it on his head, and a purple robe clothed him

3 καὶ ἤρχοντο πρὸς αὐτὸν καὶ ἔλεγον· χαῖρε, ὁ βασιλεὺς τῶν Ἰουδαίων· 

καὶ ἐδίδοσαν αὐτῷ ῥαπίσματα.
And they came to him and said, "Rejoice the king of the Jews and gave him blows".

4Ἐξῆλθεν πάλιν ὁ Πειλᾶτος ἔξω καὶ λέγει αὐτοῖς· ἴδε ἄγω ὑμῖν αὐτὸν ἔξω, ἵνα γνῶτε ὅτι αἰτίαν οὐχ εὑρίσκω.
Pilate went out again and said to them, "Behold I brought you out to him, in order that you know  that I find no cause in him. 

5 ἐξῆλθεν οὖν ὁ Ἰησοῦς ἔξω, φορῶν τὸν ἀκάνθινον στέφανον

 καὶ τὸ πορφυροῦν ἱμάτιον καὶ λέγει αὐτοῖς· ἰδοὺ ὁ ἄνθρωπος.
Therefore Jesus went outside wearing the thorny crown and the purple garment and he said to them, Behold the man. 

6 ὅτε οὖν ἴδον αὐτὸν οἱ ἀρχιερεῖς καὶ οἱ ὑπηρέται, ἐκραύγασαν· 

σταύρωσον σταύρωσον. λέγει αὐτοῖς ὁ Πειλᾶτος· λάβετε αὐτὸν 

ὑμεῖς καὶ σταυρώσατε, ἐγὼ γὰρ οὐχ εὑρίσκω ἐν αὐτῷ αἰτίαν.
Therefore when the priest and assistants beheld him, they cried, " crucify, crucify." Pilate said to them, "You take him and crucify, for I find no cause (fault)  in him. 

 7 ἀπεκρίθησαν οἱ Ἰουδαῖοι· ἡμεῖς νόμον ἔχομεν, καὶ κατὰ 

τὸν νόμον ὀφείλει ἀποθανεῖν, ὅτι υἱὸν θεοῦ ἑαυτὸν ἐποίησεν.
The Jews answered," We have a law, and according to the law, he is obligated to die, because he made himself out to be the son of God.

 8 Ὅτε οὖν ἤκουσεν ὁ Πειλᾶτος τοῦτον τὸν λόγον, μᾶλλον ἐφοβήθη,
Therefore When Pilate heard this word (report, saying) , he was more afraid

9 καὶ εἰσῆλθεν εἰς τὸ πραιτώριον

 πάλιν καὶ λέγει τῷ Ἰησοῦ· πόθεν εἶ σύ;

 ὁ δὲ Ἰησοῦς ἀπόκρισιν οὐκ ἔδωκεν αὐτῷ.
And he went into the praetorium again and said to Jesus, "Where are you from?" But Jesus did not give an answer to him. 

 10 λέγει αὐτῷ ὁ Πειλᾶτος· ἐμοὶ οὐ λαλεῖς; 

οὐκ οἶδας ὅτι ἐξουσίαν ἔχω ἀπολῦσαί σε καὶ ἐξουσίαν ἔχω σταυρῶσαί σε;
Pilate said to him, " You don't speak to me?" Do you not know that I have authority to release you and I have authority to crucify you?"

11 ἀπεκρίθη Ἰησοῦς· οὐκ ἔχεις ἐξουσίαν κατ’ 

ἐμοῦ οὐδε μίαν εἰ μὴ ἦν δεδομένον σοι ἄνωθεν· 

διὰ τοῦτο ὁ παραδούς μέ σοι μείζονα ἁμαρτίαν ἔχει.
Jesus answered, you do not have the authority according 

12 ἐκ τούτου ὁ Πειλᾶτος ἐζήτει ἀπολῦσαι αὐτόν· 

οἱ δὲ Ἰουδαῖοι ἐκραύγαζον λέγοντες· ἐὰν τοῦτον ἀπολύσῃς, 

οὐκ εἶ φίλος τοῦ Καίσαρος· πᾶς ὁ βασιλέα ἑαυτὸν ποιῶν ἀντιλέγει τῷ Καίσαρι.
From this Pilate desired to release him, but the Jews were crying out saying, "If you release this man you are not a friend of Ceasar." All who make himself the king speaks against Ceasar." 

13 ὁ οὖν Πειλᾶτος ἀκούσας τῶν λόγων τούτων 

ἤγαγεν ἔξω τὸν Ἰησοῦν, καὶ ἐκάθισεν ἐπὶ βήματος εἰς τόπον λεγόμενον Λιθόστρωτον, Ἑβραϊστὶ δὲ Γαββαθᾶ.
Therefore Pilate hearing these words, brought Jesus outside and he sat upon the seat of judgement in the place being called Pavement, but in Hebrew (Aramaic) it is Gabbatha.

14 ἦν δὲ παρασκευὴ τοῦ πάσχα, ὥρα ἦν ὡς ἕκτη. καὶ λέγει τοῖς Ἰουδαίοις· ἴδε ὁ βασιλεὺς ὑμῶν.
And it was preparation of the passover, it was being the 6th hour, and he said to the Jews, "Behold your king".

 15 ἐκραύγασαν οὖν ἐκεῖνοι· ἆρον ἆρον,σταύρωσον αὐτόν. 

λέγει αὐτοῖς ὁ Πειλᾶτος· τὸν βασιλέα ὑμῶν σταυρώσω; ἀπεκρίθησαν οἱ ἀρχιερεῖς·οὐκ ἔχομεν βασιλέα εἰ μὴ Καίσαρα.
Therefore they cried out, "Take up, take up, crucify him." Pilate said to them, "Shall I crucify your king?" The chief priests answered, "We have no king except Caesar."

16 τότε οὖν παρέδωκεν αὐτὸν αὐτοῖς ἵνα σταυρωθῇ. 

Παρέλαβον οὖν τὸν Ἰησοῦν,
here then he gave him over to the them in order that he may be crucified. Therefore they brought Jesus,
17. καὶ βαστάζων ἑαυτῷ τὸν σταυρὸν ἐξῆλθεν εἰς τὸν λεγόμενον Κρανίου τόπον, 

ὃ λέγεται Ἑβραϊστὶ Γολγοθᾶ,
And having to bear his own cross, he went  into that which is called the place of the skull,  which is called in Aramaic Golgotha.

18 ὅπου αὐτὸν ἐσταύρωσαν, καὶ μετ’ αὐτοῦ ἄλλους δύο

 ἐντεῦθεν καὶ ἐντεῦθεν, μέσον δὲ τὸν Ἰησοῦν.
Where they crucified him and with him two others on this side and the other, and Jesus in the middle. 

19 ἔγραψεν δὲ καὶ τίτλον ὁ Πειλᾶτος 

καὶ ἔθηκεν ἐπὶ τοῦ σταυροῦ· ἦν δὲ γεγραμμένον, Ἰησοῦς ὁ Ναζωραῖος ὁ βασιλεὺς τῶν Ἰουδαίων.
And Pilate wrote also an inscription and put it upon the cross. And there was having written, "Jesus of Nazareth, King of the Jews". 

20 τοῦτον οὖν τὸν τίτλον πολλοὶ ἀνέγνωσαν τῶν Ἰουδαίων,

 ὅτι ἐγγὺς ἦν ὁ τόπος τῆς πόλεως ὅπου ἐσταυρώθη ὁ Ἰησοῦς· 

καὶ ἦνγεγραμμένον Ἑβραϊστί, Ῥωμαϊστί, Ἑλληνιστί.
Therefore this inscription many of the residence of the Jews, that were near this place of the city where Jesus was being crucified and it was written in Aramaic, Latin and Greek. 

21 ἔλεγον οὖν τῷ Πειλάτῳ οἱ ἀρχιερεῖς τῶνἸουδαίων· 

μὴ γράφε· ὁ βασιλεὺς τῶν Ἰουδαίων, ἀλλ’ ὅτι ἐκεῖνος εἶπεν· 

βασιλεύς εἰμι τῶν Ἰουδαίων.
Therefore the chief priest and the Jews said to Pilate, do no write, " The king of the Jews but that he said that "I am the king of the Jews".

22 ἀπεκρίθη ὁ Πειλᾶτος· ὃ γέγραφα, γέγραφα.
Pilate answered, " What I have written, I have written."

John 18:25-40

26 λέγει εἷς ἐκ τῶν δούλων τοῦ ἀρχιερέως,

συγγενὴς ὢν οὗ ἀπέκοψεν Πέτρος τὸ ὠτίον· 

οὐκ ἐγώ σε εἶδον ἐν τῷ κήπῳ μετ’αὐτοῦ;
One of the servants of the chief priest said a relative the one whom Peter cut off the ear, "
27 πάλιν οὖν ἠρνήσατο Πέτρος·

 καὶ εὐθέως ἀλέκτωρ ἐφώνησεν.
Again therefore Peter denied and immediately the cock sounded.
28 Ἄγουσιν οὖν τὸνἸησοῦν ἀπὸ τοῦ Καϊάφα 

εἰς τὸ πραιτώριον· ἦν δὲ πρωΐ· καὶ αὐτοὶ 

οὐκ εἰσῆλθον εἰς τὸ πραιτώριον, 

ἵνα μὴ μιανθῶσιν ἀλλὰ φάγωσιν τὸ πάσχα.
Therefore they brought Jesus before Kaiaph  in the Praetorium, and it was morning, and they did not go into the praetorium in order that they may not be defiled but they might eat the Passover. 
29 ἐξῆλθεν οὖν ὁ Πειλᾶτος ἔξω πρὸς αὐτοὺς 

καὶ φησίν· τίνα κατηγορίαν φέρετε τοῦ ἀνθρώπου 

τούτου;
Therefore Pilate came out to them and said, "What accusations (go against) do you carry (against) this man?
30 ἀπεκρίθησαν καὶ εἶπαν αὐτῷ· εἰ μὴ ἦν οὗτος κακὸν ποιῶν, 

οὐκ ἄν σοι παρεδώκαμεν αὐτόν.
They answered and said to him, "If this man was not the one who does evil, we would not have delivered him over to you."
Bernard says "It is an insolent reply" to Pilate.
31 εἶπεν οὖν αὐτοῖς ὁ Πειλᾶτος· 

λάβετε αὐτὸν ὑμεῖς καὶ κατὰ τὸν νόμον ὑμῶν κρίνατε. 

εἶπον οὖν αὐτῷ οἱ Ἰουδαῖοι·ἡμῖν οὐκ ἔξεστιν ἀποκτεῖναι οὐδένα.
Therefore Pilate said to them, "You take him and you judge according to your law. The Jews said to him, "It is not right for us to kill anyone."
32 ἵνα ὁ λόγος τοῦ Ἰησοῦ πληρωθῇ, ὃν εἶπεν σημαίνων ποίῳ 

θανάτῳ ἤμελλεν ἀποθνῄσκειν.
In order that the word of Jesus might be fulfilled, which he said signifying what kind of death he was about to die.
33 Εἰσῆλθεν οὖν εἰς τὸ πραιτώριον πάλιν ὁ Πειλᾶτος 

καὶ ἐφώνησεν τὸν Ἰησοῦν καὶ εἶπεν αὐτῷ· σὺ 

εἶ ὁ βασιλεὺς τῶν Ἰουδαίων;
Therefore Pilate entered into the Praetorium again and called to Jesus and said to him, "Are you the king of the Jews?"
34 ἀπεκρίθη Ἰησοῦς· ἀφ’ἑαυτοῦ σὺ τοῦτο λέγεις, 

ἢ ἄλλοι σοι εἶπόν περὶ ἐμοῦ;
Jesus answered "Do you said this from you self or did another say this to you?"
35 ἀπεκρίθη ὁ Πειλᾶτος· μήτι ἐγὼἸουδαῖός εἰμι; 

τὸ ἔθνος τὸ σὸν καὶ οἱ ἀρχιερεῖς παρέδωκάν σε ἐμοί· τί ἐποίησας;
Pilate answered,  "Am I a Jew? Your nation and priest handed you over to me. What do you make of it?"
36 ἀπεκρίθηἸησοῦς· ἡ βασιλεία ἡ ἐμὴ οὐκ ἔστιν

 ἐκ τοῦ κόσμου τούτου· εἰ ἐκ τοῦ κόσμου τούτου

 ἦν ἡβασιλεία ἡ ἐμή, οἱ ὑπηρέται ἂν οἱ ἐμοὶ ἠγωνίζοντο, 

ἵνα μὴ παραδοθῶ τοῖς Ἰουδαίοις· νῦν 

δὲ ἡβασιλεία ἡ ἐμὴ οὐκ ἔστιν ἐντεῦθεν.
Jesus Answered, "My kingdom is not of this world, if My kingdom was of this world, My assistants would strive that I might not be deliver to the Jews, and now My kingdom is not from this side."(from here, NASB - this realm)
37 εἶπεν οὖν αὐτῷ ὁ Πειλᾶτος· οὐκ οῦν βασιλεὺς εἶ σύ; ἀπεκρίθη 

ὁ Ἰησοῦς· σὺ λέγεις, ὅτι βασιλεύς εἰμι. ἐγὼ εἰς τοῦτο γεγέννημαι 

καὶ εἰς τοῦτο ἐλήλυθαεἰς τὸν κόσμον, ἵνα μαρτυρήσω τῇ ἀληθείᾳ· 

πᾶς ὁ ὢν ἐκ τῆς ἀληθείας ἀκούει μου τῆς φωνῆς.
Therefore Pilate said to him, "Therefore are you not a king?" Jesus answered "You said, that I am a king. I have been born into (this realm?) this and I have come into this world, in order that I shall witness to the truth. All who are of the truth hear my voice." 
38 λέγει αὐτῷ ὁ Πειλᾶτος· τί ἐστιν ἀλήθεια; 

καὶ τοῦτο εἰπὼν πάλιν ἐξῆλθεν πρὸς τοὺς 

Ἰουδαίους, καὶ λέγει αὐτοῖς· ἐγὼ οὐδεμίαν εὑρίσκω ἐν αὐτῷ αἰτίαν.
Pilate said (says) to him, "What is the truth?" And after saying this he went out again to the Jews, and said (says) to them, "I find no cause in him."
39 ἔστιν δὲ συνήθεια ὑμῖν ἵνα ἕνα ἀπολύσω ὑμῖν ἐν τῷ πάσχα· 

βούλεσθε οὖν ἀπολύσω ὑμῖν τὸν βασιλέα τῶν Ἰουδαίων;
But a custom is to you that one release to you in the feast, Do you wish therefore I might release to you the king of the Jews?"
40 ἐκραύγασαν οὖν πάλιν λέγοντες· μὴ τοῦτον, ἀλλὰ τὸν 

Βαραββᾶν. ἦν δὲ ὁ Βαραββᾶς λῃστής.
Therefore they cried again saying, "Not this one, but Barabbas." And Barabbas was a thief. 

John 18:1-12

1 Ταῦτα εἰπὼν Ἰησοῦς ἐξῆλθεν σὺν τοῖς μαθηταῖς αὐτοῦ

 πέραν τοῦ χειμάρρου τοῦ κέδρου,ὅπου ἦν κῆπος, 

εἰς ὃν εἰσῆλθεν αὐτὸς καὶ οἱ μαθηταὶ αὐτοῦ.
When Jesus had said these things he departed with his disciples, over the valley of Cedron
where there was a garden into which he and his disciples entered. 

2 ᾔδει δὲ καὶ Ἰούδας ὁ παραδιδοὺς αὐτὸν τὸν τόπον, 

ὅτι πολλάκις συνήχθη Ἰησοῦς ἐκεῖ μετὰ τῶν μαθητῶν αὐτοῦ.
And Judas the one who was betraying him knew the place, because Jesus many time gathered  there with is disciples. 

3 ὁ οὖν Ἰούδας λαβὼν τὴν σπεῖραν καὶ ἐκ τῶν ἀρχιερέων 

καὶ ἐκ τῶν Φαρισαίων ὑπηρέτας ἔρχεται ἐκεῖ μετὰ φανῶν 

καὶ λαμπάδων καὶ ὅπλων.
Therefore Judas took the  soldiers (cohort) and some of the chief priest and of the Pharisee assistants came there with light and lamp and weapons.  

4 Ἰησοῦς οὖν εἰδὼς πάντα τὰ ἐρχόμενα ἐπ’ αὐτὸν 

ἐξῆλθεν καὶ λέγει αὐτοῖς· τίνα ζητεῖτε;
Therefore Jesus knowing all things which was coming upon him, came and said to them, "Whom do you seek?"

5 ἀπεκρίθησαν αὐτῷ Ἰησοῦν τὸν Ναζωραῖο λέγει αὐτοῖςἸησοῦς·

 ἐγώ εἰμι. εἱστήκει δὲ καὶ Ἰούδας ὁ παραδιδοὺς αὐτὸν μετ’ αὐτῶν.
They answered him, "Jesus the Nazarene". Jesus said to them, "I am". And Judas the one who betrayed him stood with them. 

6 ὡς οὖν εἶπεν αὐτοῖς·ἐγώ εἰμι, ἀπῆλθον εἰς τὰ ὀπίσω καὶ ἔπεσαν χαμαί
Therefore as soon as the said to them "I am", they drew back and fell to the ground. 

7 πάλιν οὖν αὐτούς ἐπηρώτησεν· τίνα ζητεῖτε; οἱ δὲ εἶπον· Ἰησοῦν τὸν Ναζωραῖον
Therefore again he asked them, "Whom do you seek?" and they said, "Jesus the Nazarene."

8 ἀπεκρίθη Ἰησοῦς· εἶπον ὑμῖν ὅτι ἐγώ εἰμι· εἰ οὖν ἐμὲ ζητεῖτε, 

ἄφετε τούτους ὑπάγειν.
Jesus answered, "I said to you that I am he. If therefore you seek me, permit these to go."

9 ἵνα πληρωθῇ ὁ λόγος ὃν εἶπεν, ὅτι οὓς δέδωκάς μοι, 

οὐκ ἀπώλεσα ἐξ αὐτῶν οὐδένα.
In order that the word might be fulfilled which he said, that those you gave me, I lost no one, no way. 

10 Σίμων οὖν Πέτρος ἔχων μάχαιραν εἵλκυσεν αὐτὴν 

καὶ ἔπαισεν τὸν τοῦ ἀρχιερέως δοῦλον καὶ ἀπέκοψεν αὐτοῦ 

τὸ ὠτάριον τὸ δεξιόν· ἦν δὲ ὄνοματῷ δούλῳ Μάλχος.
Therefore Simon Peter having a sword drew it and struck the servant of the chief priest and cut off his right ear. And the name of the servant was Malchos. 

11 εἶπεν οὖν ὁ Ἰησοῦς τῷ Πέτρῳ· 

βάλε τὴν μάχαιραν εἰς τὴν θήκην· τὸ ποτήριον 

ὃ δέδωκέν μοι ὁ πατήρ, οὐ μὴ πίω αὐτό;
Therefore Jesus said to Peter, "Put the sword into the sheaf, the cup which my Father has given to me, should I not drink it?

12 Ἡ οὖν σπεῖρα καὶ ὁ χιλίαρχος καὶ οἱ ὑπηρέται 

τῶν Ἰουδαίων συνέλαβον τὸν Ἰησοῦν καὶ ἔδησαν αὐτόν,
Therefore the cohort and the captain and the officers of the Jews took Jesus and bound him. 

John 18:13-25

13 καὶ ἤγαγον πρὸς Ἅνναν πρῶτον· ἦν

γὰρ πενθερὸς τοῦ Καϊάφα, 

ὃς ἦν ἀρχιερεὺς τοῦ ἐνιαυτοῦ ἐκείνου·
And they brought to Annias first, for he was the father-in-law of Caiaphas who was the high priest that year.

14 ἦν δὲ Καϊάφας ὁ συμβουλεύσας τοῖς Ἰουδαίοις 

ὅτι συμφέρει ἕνα ἄνθρωπον ἀποθανεῖν ὑπὲρ τοῦ λαοῦ.
And Kaiaphas was the one who gave council to the Jews, that one man bear to death for the people.

15 Ἠκολούθει δὲ τῷ Ἰησοῦ Σίμων Πέτρος καὶ ἄλλος μαθητής. 

ὁ δὲ μαθητὴς ἐκεῖνος ἦν γνωστὸς τῷ ἀρχιερεῖ, καὶ συν εισῆλθεν τῷ 

Ἰησοῦ εἰς τὴν αὐλὴν τοῦ ἀρχιερέως,
And Simon Peter and  another disciples followed Jesus and that one disciple was known by the priest and he went with Jesus into the palace of the chief priest.

16 ὁ δὲ Πέτρος εἱστήκει πρὸς τῇ θύρᾳ ἔξω. ἐξῆλθεν οὖν ὁ μαθητὴς 

ὁ ἄλλος ὁ γνωστὸς τοῦ ἀρχιερέως καὶ εἶπεν τῇ θυρωρῷ,

 καὶ εἰσήγαγεν τὸν Πέτρον.
And Peter stood by the door out (without, outside). Therefore the other disciple who was known of the chief preist came out and said to the door man and  be brought in Peter.

17 λέγει οὖν τῷ Πέτρῳ ἡ παιδίσκη ἡ θυρωρός, 

μὴ καὶ σὺ ἐκ τῶν μαθητῶν εἶ τοῦ ἀνθρώπου τούτου; 

λέγει ἐκεῖνος· οὐκ εἰμί.
Therefore the woman slave of the door keeper said to Peter, "Are you not also one of the disciples of this man?" And that one said, "I am not".

18 εἱστήκεισαν δὲ οἱ δοῦλοι καὶ οἱ ὑπηρέται ἀνθρακιὰν πεποιηκότες, 

ὅτι ψῦχος ἦν, καὶ ἐθερμαίνοντο· ἦν δὲ καὶ ὁ Πέτρος μετ’ αὐτῶν ἑστὼς 

καὶ θερμαινόμενος.
And the slaves and the assistants were standing, the ones who had made a charcoal fire, because it was cold, and they were warming themselves, and Peter was with them and warming himself. 

19 Ὁ οὖν ἀρχιερεὺς ἠρώτησεν τὸν Ἰησοῦν περὶ τῶν μαθητῶν αὐτοῦ 

καὶ περὶ τῆς διδαχῆς αὐτοῦ.
Therefore the chief priest asked Jesus concerning his disciples and concerning his teaching.

20 ἀπεκρίθη αὐτῷἸησοῦς· ἐγὼ παρρησίᾳ λελάληκα τῷ κόσμῳ· 

ἐγὼ πάντοτε ἐδίδαξα ἐν συναγωγῇ καὶ ἐν τῷ ἱερῷ,ὅπου πάντες 

οἱ Ἰουδαῖοι συνέρχονται, καὶ ἐν κρυπτῷ ἐλάλησα οὐδέν.
Jesus answered to him,"I have spoken with boldness to the world, I always teach in the synagogues and in the temple where all the Jews gather, and in secret I  said nothing."

21 τί με ἐρωτᾷς;  ἐρώτησον τοὺς ἀκηκοότας τί ἐλάλησα αὐτοῖς·

 ἴδε οὗτοι οἴδασιν ἃ εἶπον ἐγώ.
"Why do you ask me? Ask the ones who have heard what I said to them, behold they know what I said."

22 ταῦτα δὲ αὐτοῦ εἰπόντος εἷς παρεστηκὼς τῶν ὑπηρετῶν 

ἔδωκεν ῥάπισμα τῷ Ἰησοῦ εἰπών· οὕτως ἀποκρίνῃ τῷ ἀρχιερεῖ;
And when he had said these things, one of the assistances standing by gave a blow to Jesus saying, "Is this the answer to the high priest?"

23 ἀπεκρίθη αὐτῷ Ἰησοῦς· εἰ κακῶς ἐλάλησα, μαρτύρησον

 περὶ τοῦ κακοῦ· εἰ δὲ καλῶς, τί με δέρεις;
Jesus answered him, "If I have spoken a bad thing, bear witness concerning the bad thing, but if a good thing, why did you beat me?"

24 ἀπέστειλεν οὖν αὐτὸν ὁ Ἅννας δεδεμένον πρὸς Καϊάφαν τὸν ἀρχιερέα.
Therefore Annas sent him  bound to Kaiaphas the high priest.

25 Ἦν δὲ Σίμων Πέτρος ἑστὼς καὶ θερμαινόμενος εἶπον οὖν αὐτῷ· 

μὴ καὶ σὺ ἐκ τῶν μαθητῶν αὐτοῦ εἶ; ἠρνήσατο ἐκεῖνος καὶ εἶπεν· οὐκ εἰμί.
And Simon Peter was standing and warming himself said, therefore they said to him, "Are you not one of his disciples?" That one denied it and said "I am not."

John 17:20-27

20 Οὐ περὶ τούτων δὲ ἐρωτῶ μόνον, ἀλλὰ

καὶ περὶ τῶν πιστευόντων διὰ τοῦ λόγου αὐτῶν εἰς ἐμέ, 

Not for these things alone do I ask, but also for those who believe in me through their word.

21 ἵνα πάντες ἓν ὦσιν, καθὼς σύ πατὴρἐν ἐμοὶ κἀγὼ ἐν σοί, 

ἵνα καὶ αὐτοὶ ἐν ἡμῖν ὦσιν, ἵνα ὁ κόσμος 

πιστεύῃ ὅτι σύ με ἀπέστειλας. 

That they all may be one just as you Father and I also are one.

22 κἀγὼ τὴν δόξαν ἣν δέδωκάς μοι δέδωκα αὐτοῖς,

 ἵνα ὦσιν ἓν καθὼς ἡμεῖς ἕν·
Also the glory you have given to me I have given to them, 

23 ἐγὼ ἐν αὐτοῖς καὶ σὺ 

ἐν ἐμοί, ἵνα ὦσιν τετελειωμένοι εἰς ἕν, ἵνα γινώσκῃ

 ὁ κόσμος ὅτι σύ με ἀπέστειλας καὶ ἠγάπησας 

αὐτοὺς καθὼς ἐμὲ ἠγάπησας.
I in them and you in me that they may be made complete in one, in order that the world may know that you sent me and you loved them just as you loved me.

24 πατήρ, ὃ δέδωκάς μοι, θέλω ἵνα ὅπου εἰμὶ 

ἐγὼ κἀκεῖνοι ὦσιν μετ’ ἐμοῦ, ἵνα θεωρῶσιν 

τὴν δόξαν τὴν ἐμήν, ἣν δέδωκάς μοι, 

ὅτι ἠγάπησάς με πρὸ καταβολῆς κόσμου.
Father, who you gave to me, I desire that where I am there they will be with me that they may behold my glory, which you have given me, that you love me before the foundation of the earth.

25 πατήρ δίκαιε, καὶ ὁ κόσμος σε οὐκ ἔγνω, 

ἐγὼ δέ σε ἔγνων, καὶ οὗτοι ἔγνωσαν 

ὅτι σύ με ἀπέστειλας·
Righteous Father, also the world did not know you, but I knew you and those knew that you sent me. 

26 καὶ ἐγνώρισα αὐτοῖς τὸ ὄνομά σου 

καὶ γνωρίσω, ἵνα ἡἀγάπη ἣν ἠγάπησάς 

με ἐν αὐτοῖς ᾖ κἀγὼ ἐν αὐτοῖς.
And I made known to them your name and I will make known, in order that the love which you loved me was in them and I in them. 

John 17

1 Ταῦτα ἐλάλησεν Ἰησοῦς, καὶ ἐπάρας

τοὺς ὀφθαλμοὺς αὐτοῦ εἰς τὸν οὐρανὸν εἶπεν· 

πάτερ, ἐλήλυθεν ἡ ὥρα· δόξασόν σου τὸν υἱόν, 

ἵνα ὁ υἱὸς δοξάσῃ σέ, 

These things Jesus said and lifted up his eyes to heaven said:
Father, the hour has come, glorify your son, that the son may
glorify you.  

2 καθὼς ἔδωκας αὐτῷ ἐξουσίαν πάσης σαρκός, 

ἵνα πᾶν ὃ δέδωκας αὐτῷ δώσῃ

 αὐτοῖς ζωὴν αἰώνιον.
Just as you gave to him power (over) over all flesh, 
in order that all who you have given to him, he may give
to them eternal life.  

3 αὕτη δέ ἐστιν ἡ αἰώνιος ζωή, ἵνα γινώσκωσιν σὲ 

τὸν μόνον ἀληθινὸν θεὸν 

καὶ ὃν ἀπέστειλας Ἰησοῦν Χριστόν.
And this is eternal life, that they may know you, the only true God 
and the one whom you sent, Jesus Christ. 

4 ἐγώ σε ἐδόξασα ἐπὶ τῆς γῆς, τὸ ἔργον τελειώσας 

ὃ δέδωκάς μοι ἵνα ποιήσω·
 I have glorified you on the earth, finishing the work which you gave me that I may do.

5 καὶ νῦν δόξασόν 

με σύ,πάτερ, παρὰ σεαυτῷ τῇ δόξῃ ᾗ εἶχον 

πρὸ τοῦ τὸν κόσμον εἶναι παρὰ σοί.
And now you glorify me, O Father, with yourself, the glory I had with you before the world was. 

6 Ἐφανέρωσά σου τὸ ὄνομα τοῖς ἀνθρώποις 

οὓς ἔδωκάς μοι ἐκ τοῦ κόσμου. σοὶ ἦσαν 

καὶ ἐμοὶ αὐτοὺς ἔδωκας, καὶ τὸν λόγον σου τετήρηκαν·
I made known to your name to men who you gave to me out of the world. They were yours and you gave them to me, and they have kept your word.

7 νῦν ἔγνωκαν ὅτι πάντα ὅσα 

δέδωκάς μοι παρὰ σοῦ εἰσίν·
Now they know that all things as much as you gave to me are yours.

8 ὅτι τὰ ῥήματα ἃ ἔδωκάς μοι δέδωκα αὐτοῖς, 

καὶ αὐτοὶ ἔλαβον, καὶ ἔγνωσαν ἀληθῶς ὅτι παρὰ σοῦ ἐξῆλθον, 

καὶ ἐπίστευσαν ὅτι σύ με ἀπέστειλας.
 That the words which you gave me I gave to them, and they received them?
and they know of truth because I came from you, and they believed that 
you sent me. 

 9 ἐγὼ περὶ αὐτῶν ἐρωτῶ· οὐ περὶ τοῦ κόσμου ἐρωτῶ, 

ἀλλὰ περὶ ὧν δέδωκάς μοι, ὅτι σοί εἰσίν,
I ask for them, I don not ask for the world, but for those whom you to me,
because they are yours.

10 καὶ τὰ ἐμὰ πάντα σά ἐστιν καὶ τὰ σὰ ἐμά,

καὶ δεδόξασμαι ἐν αὐτοῖς.
And all things which are mine are yours and yours are mine and I have been glorified in them. 

11 καὶ οὐκέτι εἰμὶ ἐν τῷ κόσμῳ, καὶ αὐτοὶ 

ἐν τῷ κόσμῳ εἰσίν, κἀγὼ πρὸς σὲ ἔρχομαι. 

πάτερ ἅγιε, τήρησον αὐτοὺς ἐν τῷ ὀνόματί 

σου ᾧ δέδωκάς μοι, ἵνα ὦσιν ἓν καθὼς ἡμεῖς.
And no longer am I in the world, buy they are in the world, and I come to you, 
Holy Father, I kept them in your word which you to me,  in order that they are just we are. 

12 ὅτε ἤμην μετ’ αὐτῶν ἐγὼ ἐτήρουν αὐτοὺς 

ἐν τῷ ὀνόματί σου ᾧ δέδωκάς μοι, καὶ ἐφύλαξα, 

καὶ οὐδεὶς ἐξ αὐτῶν ἀπώλετο εἰ μὴ 

ὁ υἱὸς τῆς ἀπωλείας, ἵνα ἡ γραφὴ πληρωθῇ.
While I was with them I kept them in your name which you me, 
and I have kept and no one of them was destroyed, except the son of destruction that the 
writing may be fulfilled.

13 νῦν δὲ πρὸς σὲ ἔρχομαι, καὶ ταῦτα λαλῶ

 ἐν τῷ κόσμῳ ἵνα ἔχωσιν τὴν χαρὰν
τὴν ἐμὴν πεπληρωμένηνἐν ἑαυτοῖς.
And now I come to you, and I say these things in the world, in order that they might have my joy
fulfilled in them.

14 ἐγὼ δέδωκα αὐτοῖς τὸν λόγον σου, 

καὶ ὁ κόσμος ἐμίσησεν αὐτούς, ὅτι οὐκ εἰσὶν 

ἐκ τοῦ κόσμου καθὼς ἐγὼ οὐκ εἰμὶ ἐκ τοῦ κόσμου.
I gave them your word and the world hated them, because they were not of the world, just as I am not of the world. 

15 οὐκ ἐρωτῶ ἵνα ἄρῃς αὐτοὺς ἐκ τοῦ κόσμου ἀλλ’ 

ἵνα τηρήσῃς αὐτοὺς ἐκ τοῦ πονηροῦ.
I do not ask in order that you may take them out of the world, but in order you may keep them from evil one.

 16 ἐκ τοῦ κόσμου οὐκ εἰσὶν καθὼς ἐγὼ οὐκ εἰμὶ ἐκ τοῦ κόσμου.
They are not of the world, just as I am not of the world.

17 ἁγίασον αὐτοὺς ἐν τῇ ἀληθείᾳ· ὁ λόγος ὁ σὸς ἀλήθειά ἐστιν.
I sanctify them in the truth, you word is truth.

18 καθὼς ἐμὲ ἀπέστειλας εἰς τὸν κόσμον, 

κἀγὼ ἀπέστειλα αὐτοὺς εἰς τὸν κόσμον·
Just as you send me into the world, so I also send them into the world.

19 καὶ ὑπὲρ αὐτῶν ἁγιάζω ἐμαυτόν, 

ἵνα ὦσιν καὶ αὐτοὶ ἡγιασμένοι ἐν ἀληθείᾳ.
And for them I sanctify myself, that I was and they are sanctified in the truth.

John 16:19-33

19 ἔγνω Ἰησοῦς ὅτι ἤθελον αὐτὸν ἐρωτᾶν,
καὶ εἶπεν αὐτοῖς· περὶ τούτου ζητεῖτε
μετ’ἀλλήλων ὅτι εἶπον, μικρὸν καὶ οὐ θεωρεῖτέ με,
καὶ πάλιν μικρὸν καὶ ὄψεσθέ με;
Jesus knowing that they desired to ask him and 

he said to them, you desire these things with one another because

I said a little while and you will not see me and again a little while

and you will see me.

20 ἀμὴν ἀμὴν λέγω ὑμῖν ὅτι κλαύσετε
καὶ θρηνήσετε ὑμεῖς, ὁ δὲ κόσμος χαρήσεται·
ὑμεῖς λυπηθήσεσθε, ἀλλ’ἡ λύπη ὑμῶν
εἰς χαρὰν γενήσεται. 

Verily, verily, I say unto you, that you shall weep and lament, but the world shall rejoice: and you shall be sorrowful, but your sorrow shall be turned into joy. 

21 ἡ γυνὴ ὅταν τίκτῃ λύπην ἔχει,
ὅτι ἦλθεν ἡ ὥρα αὐτῆς· ὅταν
δὲ γεννήσῃ τὸ παιδίον,
οὐκέτι μνημονεύει τῆς θλίψεως
διὰ τὴν χαρὰν ὅτι ἐγεννήθη ἄνθρωπος
εἰς τὸν κόσμον.
When the woman has travail pain, because her hour has come, and when she gives birth to a child she remembers not the anguish because the joy that she has birth a man into the world. 
22 καὶ ὑμεῖς οὖν νῦν μὲν λύπην ἔχετε·
πάλιν δὲ ὄψομαι ὑμᾶς, καὶ χαρήσεται
ὑμῶν ἡ καρδία, καὶ τὴν χαρὰν ὑμῶν
οὐδεὶς αἴρει ἀφ’ ὑμῶν.
And you therefore now have grief, and again I will behold you, and your heart will be joyful, and your joy no one takes from you.
23 καὶ ἐν ἐκείνῃ τῇ ἡμέρᾳ ἐμὲ οὐκ ἐρωτήσετε οὐδέν.
ἀμὴν ἀμὴν λέγω ὑμῖν, ἄν τι αἰτήσητε τὸν πατέρα,
δώσει ὑμῖν ἐν τῷ ὀνόματί μου. 

And in that day you will not ask me nothing. Verily, Verily I say to you,  if anyone may ask the father he will give it to you in my name. 
24 ἕως ἄρτι οὐκ ᾐτήσατε οὐδὲν ἐν τῷ ὀνόματί μου·
αἰτεῖτε καὶ λήμψεσθε, ἵνα ἡχαρὰ ὑμῶν ᾖ πεπληρωμένη.

Before now you have asked nothing in my name, Ask and you will receive, that you joy may be full. 25 Ταῦτα ἐν παροιμίαις λελάληκα ὑμῖν·
ἔρχεται ὥρα ὅτε οὐκέτι ἐν παροιμίαις λαλήσω ὑμῖν,
ἀλλὰ παρρησίᾳ περὶ τοῦ πατρὸς ἀπαγγελῶ ὑμῖν.
These things in parables have I spoken to you, the hour comes when I no longer speak to you in parables, but I will announce boldly to you concerning the father. 
26 ἐν ἐκείνῃ τῇ ἡμέρᾳἐν τῷ ὀνόματί μου αἰτήσεσθε,
καὶ οὐ λέγω ὑμῖν ὅτι ἐγὼ ἐρωτήσω τὸν πατέρα περὶ ὑμῶν· 

In that day you will ask in my name and I say no to you that I will ask the father concerning you. 
27 αὐτὸς γὰρ ὁ πατὴρ φιλεῖ ὑμᾶς, ὅτι ὑμεῖς ἐμὲ πεφιλήκατε
καὶ πεπιστεύκατε ὅτι ἐγὼ παρὰ τοῦ θεοῦ ἐξῆλθον. 

For He the father loves you, because you have loved and believed me, that I came from the father.
28 ἐξῆλθον ἐκ τοῦ πατρὸς καὶ ἐλήλυθα εἰς τὸν κόσμον·
πάλιν ἀφίημι τὸν κόσμον καὶ πορεύομαι πρὸς τὸν πατέρα. 

I came from the Father and I came into the world, again I leave the world and go to the father.

29 Λέγουσιν οἱ μαθηταὶ αὐτοῦ·
ἴδε νῦν ἐν παρρησίᾳ λαλεῖς, καὶ παροιμίαν οὐδεμίαν λέγεις.
His disciples said, "Behold now you speak boldly and you are not speaking proverbs.
30 νῦν οἴδαμεν ὅτι οἶδας πάντα καὶ οὐ χρείαν ἔχεις
ἵνα τίς σε ἐρωτᾷ·ἐν τούτῳ πιστεύομεν ὅτι ἀπὸ θεοῦ ἐξῆλθες.
Now we know that you know all things and you have no need that anyone ask you, in this we believe that you came from the God.
31 ἀπεκρίθη αὐτοῖς Ἰησοῦς· ἄρτι πιστεύετε;
Jesus answered them, Now you beieve?
32 ἰδοὺ ἔρχεται ὥρα καὶ ἐλήλυθεν ἵνα σκορπισθῆτε ἕκαστος
εἰς τὰ ἴδια κἀμὲ μόνον ἀφῆτε· καὶ οὐκ εἰμὶμόνος,
ὅτι ὁ πατὴρ μετ’ ἐμοῦ ἐστιν.
Behold an hour comes and is come that you shall be scattered, every man to his own, and shall leave me alone: and yet I am not alone, because the Father is with me.33 ταῦτα λελάληκα ὑμῖν
ἵνα ἐν ἐμοὶ εἰρήνην ἔχητε. ἐν τῷ κόσμῳ θλῖψιν ἔχετε·
ἀλλὰ θαρσεῖτε, ἐγὼ νενίκηκα τὸν κόσμον.

These things I have spoken unto you, that in me you might have peace. In the world you shall have tribulation: but be of good cheer; I have overcome the world. 

John 16:1-18

1 Ταῦτα λελάληκα ὑμῖν ἵνα μὴ σκανδαλισθῆτε.
These things I have spoken to you in order that you may not be offended.
Perfect 1st sing. Hina, purpose - skandalizo - used in synoptics but only here and 6:61.
2 ἀποσυναγώγους ποιήσουσιν ὑμᾶς· ἀλλ’ἔρχεται
ὥρα ἵνα πᾶς ὁ ἀποκτείνας ὑμᾶς δόξῃ
λατρείαν προσφέρειν τῷ θεῷ.
They will make you outcasts of the synagogues, but the hour is coming that all who kill you will think they are bring a offering service to God. 
Outcasts  - will make - poiesousin - poiew - future present In. Indirect discourse after dokeo, - worshiping
3 καὶ ταῦτα ποιήσουσιν ὅτι οὐκ ἔγνωσαν
τὸν πατέρα οὐδὲ ἐμέ.
And yet these things they will do because they did not know the Father nor me.
4 ἀλλὰ ταῦτα λελάληκα ὑμῖν
ἵνα ὅταν ἔλθῃ ἡὥρα μνημονεύητε αὐτῶν,
ὅτι ἐγὼ εἶπον ὑμῖν. ταῦτα δὲ ὑμῖν ἐξ ἀρχῆς οὐκ εἶπον,
ὅτι μεθ’ ὑμῶ νἤμην.
But these things I have spoken to you in order when the hour may come you may remember them, because I told it to you. And yet these things from the beginning I did not say to you, because I was with you.
Perfect Indi. 1st sing. Act. of lego- 15:11; 16:1.,  hina clause with indefinite temporal clause - whenever. 2nd per. pl. present subj. of mneno.
Hoti - indirect discourse
5 νῦν δὲ ὑπάγω πρὸς τὸν πέμψαντά με,
καὶ οὐδεὶς ἐξ ὑμῶν ἐρωτᾷ με· ποῦ ὑπάγεις;
But now I go to the one who sent me, and yet no one asks me, "Where are you going?"
Adversative use of kai, and yet.
6 ἀλλ’ὅτι ταῦτα λελάληκα ὑμῖν ἡ λύπη
πεπλήρωκεν ὑμῶν τὴν καρδίαν.
But because I have spoken these things to you, grief has filled your heart.
Perfect 1 sing. Active In. repetitious of v 4. Also Perfect Act. In. of pleroo, did and is still filling their hearts, word is not in Gospels used about Jesus only here in this chapter
7 ἀλλ’ ἐγὼ τὴν ἀλήθειαν λέγω ὑμῖν,
συμφέρει ὑμῖν ἵνα ἐγὼ ἀπέλθω.
ἐὰν γὰρ μὴ ἀπέλθω, ὁ παράκλητος
οὐκ ἐλεύσεται πρὸς ὑμᾶς· ἐὰν δὲ πορευθῶ,
πέμψω αὐτὸν πρὸς ὑμᾶς.
But I say the truth to you, it is better for you that I go away. For if I do not go
away, the paraceletos will not come to you, and if I go I will send him to you.
Hina, apeltho, 2nd aorist active 1st sing. subj. - subject clause. referring to "it". 3rd conditional clause with ean me - with subj. of apeltho as before. ouk double neg. emphasizing the neg.
8 καὶ ἐλθὼν ἐκεῖνος ἐλέγξει τὸν κόσμον περὶ ἁμαρτίας
καὶ περὶ δικαιοσύνης καὶ περὶ κρίσεως·
And when that one comes he will reprove (convict) the world concerning sin.


9 περὶ ἁμαρτίας μέν, ὅτι οὐ πιστεύουσιν εἰς ἐμέ·
Concerning sins indeed,  because they do not believe in me.
10 περὶ δικαιοσύνης δέ, ὅτι πρὸς τὸν
πατέρα ὑπάγω καὶ οὐκέτι θεωρεῖτέ με·
And concerning righteousness, because I go to the father and 
you will not behold me.
11 περὶ δὲ κρίσεως, ὅτι ὁ ἄρχων
τοῦ κόσμου τούτου κέκριται.
And concerning judgement, because the ruler
of this world has been judged.
12 ἔτι πολλὰ ἔχω ὑμῖν λέγειν,
ἀλλ’ οὐ δύνασθε βαστάζειν ἄρτι·
Yet much I have to say to you, but you are not able to bear it.
13 ὅταν δὲ ἔλθῃ ἐκεῖνος, τὸ πνεῦμα τῆς ἀληθείας, ὁ
δηγήσει ὑμᾶς ἐν τῇ ἀληθείᾳ πάσῃ·
οὐ γὰρ λαλήσει ἀφ’ ἑαυτοῦ, ἀλλ’ ὅσα ἀκούει λαλήσει,
καὶ τὰ ἐρχόμενα ἀναγγελεῖ ὑμῖν.
 And when that one comes, the Spirit of truth, the one who will lead you 
in all truth, for he will not speak from himself, but as far as he hears he will speak 
and he will announce to you thing to come.
14 ἐκεῖνος ἐμὲ δοξάσει, ὅτι ἐκ τοῦ ἐμοῦ
λήμψεται καὶ ἀναγγελεῖ ὑμῖν.
That one will glorify me, because he will take from me and report to you.
15 πάντα ὅσα ἔχει ὁ πατὴρ ἐμά ἐστιν·
διὰ τοῦτο εἶπον ὅτι ἐκ τοῦ ἐμοῦ
λαμβάνει καὶ ἀναγγελεῖ ὑμῖν.
As much as the Father has is mine, therefore (for this reason) I said because he takes of mine and 
he will announce it to you. 
16 μικρὸν καὶ οὐκέτι θεωρεῖτέ με,
καὶ πάλιν μικρὸν καὶ ὄψεσθέ με.
 A little while and you will not see me, and again a little while and you will not see me.
17 Εἶπον οὖν ἐκ τῶν μαθητῶν αὐτοῦ πρὸς ἀλλήλους·
τί ἐστιν τοῦτο ὃ λέγει ἡμῖν· μικρὸν καὶ οὐ θεωρεῖτέ με,
καὶ πάλιν μικρὸν καὶ ὄψεσθέ με;
καί ὅτι ὑπάγω πρὸς τὸν πατέρα;
Therefore some of his disciple said to one another, What is this he said to us, a little while and You will not see me and again a little while and you will see me? And that I go to the father?
18 ἔλεγον οὖν· τοῦτο τί ἐστιν ὃ λέγει, τὸ μικρόν;
οὐκ οἴδαμεν τί λαλεῖ.
Therefore they said what is this he said (says), a little while? We do not know what he said.

John 15:1-27

1 Ἐγώ εἰμι ἡ ἄμπελος ἡ ἀληθινή,
καὶ ὁ πατήρ μου ὁ γεωργός ἐστιν.
I am the true vine, and my father is the husbandman.
2nd predicate position, the vine the genuine - See Psa. 80:8f. “On the Maccabean coinage Israel was represented by a vine” (Dods). Jesus is the genuine Messianic vine. The husbandman (ho geoœrgos) as in Mark 12:1; James 5:7; 2 Tim. 2:6. cf. 1 Cor. 3:9, theou geoœrgion (God’s field).
2 πᾶν κλῆμα ἐν ἐμοὶ μὴ φέρον καρπόν,
αἴρει αὐτό, καὶ πᾶν τὸ καρπὸν φέρον,
καθαίρει αὐτὸ ἵνα καρπὸν πλείονα φέρῃ.
Every branch in me that does not bear fruit, He takes up, and every one
that bears fruit, he prunes it in order that it may keep on bearing more fruit. 
klema, and kathario only here in the NT. Purpose clause with hina and present active subjunctive of phero, that it may keep on bearing fruit.
3 ἤδη ὑμεῖς καθαροί ἐστε διὰ τὸν λόγον
ὃν λελάληκα ὑμῖν·

You are already clean through the word which I have spoken to you.
Seems to be a connection or at least play on word of Kathairei and Katharoi in verses 2 and 3.
4 μείνατε ἐν ἐμοί, κἀγὼ
ἐν ὑμῖν.καθὼς τὸ κλῆμα οὐ δύναται καρπὸν
φέρειν ἀφ’ ἑαυτοῦ ἐὰν μὴ μένῃ ἐν τῇ ἀμπέλῳ,
οὕτως οὐδὲ ὑμεῖς ἐὰν μὴ ἐν ἐμοὶ μένητε. 

Remain in me, just as I remain in you. So the branch is not able to bear fruit

by itself except it remains (abides) in the vine neither (can) you except you abide in me. 
Constative aorist active imperative of meno (meaning true?) 
5 ἐγώ εἰμι ἡ ἄμπελος, ὑμεῖς τὰ κλήματα.
ὁ μένων ἐν ἐμοὶ κἀγὼ ἐν αὐτῷ,
οὗτος φέρει καρπὸν πολύν,
ὅτι χωρὶς ἐμοῦ οὐ δύνασθε ποιεῖν οὐδέν. 

I am the vine, you are the branch. The one who abides in me and 

I in him, thus he bears much fruit, because without me you not able to do anything.
repeats the metaphor of verse 1.
6 ἐὰν μή τις μένῃ ἐν ἐμοί, ἐβλήθη ἔξω ὡς τὸ κλῆμα
καὶ ἐξηράνθη, καὶ συνάγουσιν αὐτὸ
καὶ εἰς τὸ πῦρ βάλλουσιν,καὶ καίεται. 

If anyone does not remain in me, he was cast out like the branch, and he dries up and he is gathered together and thrown into the fire and burned. 
Timeless or gnomic use of the first aorist passive indicative, conclusion of 3rd class condition, verse 4,7 for same condition
7 ἐὰν μείνητε ἐν ἐμοὶ καὶ τὰ ῥήματά μου
ἐν ὑμῖν μείνῃ, ὃ ἐὰν θέλητε αἰτήσασθε,
καὶ γενήσεται ὑμῖν. 

If you remain in me and my words remain in you, ask whatever you will, and

it shall be done for you. 
Indefinite relative with ean and present active subjunctive of thelo 
8 ἐν τούτῳ ἐδοξάσθη ὁ πατήρ μου,
ἵνα καρπὸν πολὺν φέρητε καὶ γενήσεσθε ἐμοὶ μαθηταί. 

In this my father will be glorified, in that you keep bearing much fruit and become my disciples.
1st aorist indicative - gnomic or timeless aorist passive indicative - pherete - Present active subjunctive.
9 καθὼς ἠγάπησέν με ὁ πατήρ, κἀγὼ ἠγάπησα ὑμᾶς·
μείνατε ἐν τῇ ἀγάπῃ τῇ ἐμῇ. 

Just as the Father loved me, I also loved you, remain in my love. 
Constative first aorist active imperative. possessive pronoun "in the love I have for you". John has Jesus using emos 37 times, but he uses mou also.
10 ἐὰν τὰς ἐντολάς μου τηρήσητε,
μενεῖτε ἐν τῇ ἀγάπῃ μου, καθὼς κἀγὼ
τοῦ πατρός μου τὰς ἐντολὰς τετήρηκα
καὶ μένω αὐτοῦ ἐν τῇ ἀγάπῃ. 

If you may keep my commandments, you will remain in my love, 

just as I also have kept my Fathers commandments and I remain in his love.  
3rd class condition ean and 1st aorist active subj. teresete. conclusion.
11 ταῦτα λελάληκα ὑμῖν ἵνα ἡ χαρὰ ἡ ἐμὴ ἐν ὑμῖν ᾖ
καὶ ἡ χαρὰ ὑμῶν πληρωθῇ. 

These things I have spoken to you that my joy should be in you and your joy should fulfilled. 
 Hina purpose clause present subj. ei concluding clause.
12 αὕτη ἐστὶν ἡ ἐντολὴ ἡ ἐμή, ἵνα ἀγαπᾶτε ἀλλήλους
καθὼς ἠγάπησα ὑμᾶς· 

This is my commandment, that you love one another just as I loved you. 
non-final use of hina in apposition to commandment, subjunctive present active keep on loving
13 μείζονα ταύτης ἀγάπην οὐδεὶς ἔχει
ἵνα τὴν ψυχὴν αὐτοῦ θῇ ὑπὲρ τῶν φίλων αὐτοῦ. 

Greater love than this no one has, that he puts down his soul for his brother. 

Than this (tauteœs). Ablative case after the comparative adjective meizona and feminine agreeing with teœs agapeœs (love) understood.

14 ὑμεῖς φίλοι μού ἐστε, ἐὰν ποιῆτε
ἃ ἐγὼ ἐντέλλομαι ὑμῖν. 

You are my brothers if you do that which I command you.
3rd condition with ean and present active subj. keep doing - following the commandment is condition of fellowship.
15 οὐκέτι λέγω ὑμᾶς δούλους,
ὅτι ὁ δοῦλος οὐκ οἶδεν τί ποιεῖ
αὐτοῦ ὁ κύριος· ὑμᾶς δὲ εἴρηκα φίλους,
ὅτι πάντα ἃ ἤκουσα παρὰ τοῦ πατρός μου ἐγνώρισα ὑμῖν. 

No longer do I say to you slave, because the slave doesn't know what his Lord does, but I called you friends, because all things which I heard from my Father I have made known to you. 

Perfect active indicative, permanent state of new dignity.

16 οὐχ ὑμεῖς με ἐξελέξασθε, ἀλλ’ ἐγὼ ἐξελεξάμην ὑμᾶς
καὶ ἔθηκα ὑμᾶς ἵνα ὑμεῖς ὑπάγητε καὶ καρπὸν φέρητε
καὶ ὁ καρπὸς ὑμῶν μένῃ, ἵνα ὅ τι ἂν αἰτήσητε
τὸν πατέρα ἐν τῷ ὀνόματί μου δῷ ὑμῖν.
You did not choose me, but I chose you and appointed you that you go and bear fruit
and your fruit should remain, that whatever you ask the Father in my name I will give to you.
So Paul was “a vessel of choice” (skeuos eklogeœs, Acts 9:15).hina clause with present active subj. and final hina 
17 ταῦτα ἐντέλλομαι ὑμῖν, ἵνα ἀγαπᾶτε ἀλλήλους.
This I command you, that you love one another.
Another hina clause - they have been arguing over who is the greatest
18 εἰ ὁ κόσμος ὑμᾶς μισεῖ, γινώσκετε ὅτι ἐμὲ πρῶτον μεμίσηκεν.
If the world hates you, you know because it has hated me first. 
First case conditional clause, for certainty. Ablative cause with the superlative proton? heme - ablative?
Perfect active indicative, has hated me and still does
19 εἰ ἐκ τοῦ κόσμου ἦτε, ὁ κόσμος ἂν τὸ ἴδιον ἐφίλει·
ὅτι δὲ ἐκ τοῦ κόσμου οὐκ ἐστέ, ἀλλ’ ἐγὼ ἐξελεξάμην
ὑμᾶς ἐκ τοῦ κόσμου, διὰ τοῦτο μισεῖ ὑμᾶς ὁ κόσμος.
If you were of the world, the world loves its own, because you are not 
of the world, but I chose you out of the world, because of this the world hates you.
Undetermined 2nd class,
20 μνημονεύετε τοῦ λόγου οὗ ἐγὼ εἶπον ὑμῖν·
οὐκ ἔστιν δοῦλος μείζων τοῦ κυρίου αὐτοῦ.
εἰ ἐμὲ ἐδίωξαν, καὶ ὑμᾶς διώξουσιν·
εἰ τὸν λόγον μου ἐτήρησαν, καὶ τὸν ὑμέτερον τηρήσουσιν.
Remember the word which I spoke to you, a slave is not greater than his master.
If they persecuted me, they will also persecute you, if you keep my word they will keep yours also.
Present active imperative of mneœmoneuoœ, old verb from mneœmoœn, in John again in 16:4, 21. See 13:16 for this word.1st class condition certainly have for both with predictive future, the word for persecute comes from the late persequor to persue as a wild beast his prey (Robertson)
21 ἀλλὰ ταῦτα πάντα ποιήσουσιν εἰς ὑμᾶς διὰ
τὸ ὄνομά μου, ὅτι οὐκ οἴδασιν τὸν πέμψαντά με.
But these things they did to you because (of) my name, because they did not know the one who sent me.  

For my name’s sake (dia to onoma mou).  See this same warning and language in Matt. 10:22; Mark 13:13; Matt. 24:9; Luke 21:17).

22 εἰ μὴ ἦλθον καὶ ἐλάλησα αὐτοῖς, ἁμαρτίαν οὐκ εἴχοσαν·
νῦν δὲ πρόφασιν οὐκ ἔχουσιν περὶ τῆς ἁμαρτίας αὐτῶν.
Except I come and speak to them, they have no sin. But now they do not have an excuse
concerning their sins.
Robertson states this as the conclusion of second class.
23 ὁ ἐμὲ μισῶν καὶ τὸν πατέρα μου μισεῖ.
The one who hates me, hates my Father, also.
24 εἰ τὰ ἔργα μὴ ἐποίησα ἐν αὐτοῖς ἃ οὐδεὶς
ἄλλος ἐποίησεν, ἁμαρτίαν οὐκ εἴχοσαν·
νῦν δὲ καὶ ἑωράκασιν καὶ μεμισήκασιν
καὶ ἐμὲ καὶ τὸν πατέρα μου.
If I did not do the work among them which no one other did, 
they had no sin. But now but now have they both seen and hated both me and my Father. 
seen and hated Perfect active indicative. 
25 ἀλλ’ ἵνα πληρωθῇ ὁ λόγος ὁ ἐν τῷ νόμῳ
αὐτῶν γεγραμμένος ὅτι ἐμίσησάν με δωρεάν.
But in order that the word be may fulfilled which is written in their law that they hated 
me freely.
Robertson claims a Ellipsis here (But this came to pass Hina...)  Hina purpose clause with aorist passive subj. - reference to Ps. 69:4, - they hated me freely - adverbial accusative - then unnecessarily or gratis (in two Koiné tablets, Nageli) as here and Gal. 2:21.
26 ὅταν ἔλθῃ ὁπαράκλητος ὃν ἐγὼ πέμψω
ὑμῖν παρὰ τοῦ πατρός, τὸ πνεῦμα τῆς ἀληθείας
ὃ παρὰ τοῦ πατρὸς ἐκπορεύεται, ἐκεῖνος μαρτυρήσει περὶ ἐμοῦ·
Whenever the comforter may come which I will send to you from the Father, the Spirit of Truth which comes from the Father, he shall testify of me;

 Indefinite temporal clause with hotan and the second aorist active subjunctive of erchomai, “whenever the Comforter comes.”  Emphatic use of ekeinos - purpose of the paraclete. 

27 καὶ ὑμεῖς δὲ μαρτυρεῖτε, ὅτι ἀπ’ ἀρχῆς μετ’ ἐμοῦ ἐστε.
And you also will testify, because you were with me from the beginning.
Present active or imperative martureo.

John 14:21-31

21 ὁ ἔχων τὰς ἐντολάς μου καὶ τηρῶν αὐτάς,
ἐκεῖνός ἐστιν ὁ ἀγαπῶν με· ὁ δὲ ἀγαπῶν με
ἀγαπηθήσεται ὑπὸ τοῦ πατρός μου,
κἀγὼ ἀγαπήσω αὐτὸν καὶ ἐμφανίσω αὐτῷἐμαυτόν.
The one who has my commandments and keeps them
that is the one who is loving me. And the one who loves me he has been
loved by my Father.
22 Λέγει αὐτῷ Ἰούδας, οὐχ ὁ Ἰσκαριώτης·
κύριε, καὶ τί γέγονεν ὅτι ἡμῖν μέλλεις ἐμφανίζειν
σεαυτὸν καὶ οὐχὶ τῷ κόσμῳ;
Judas said to him, not Iscariot, Lord, why is it that to us you are about to manifest yourself and not the world?
23 ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῷ· ἐάν τις ἀγαπᾷ με,
τὸν λόγον μου τηρήσει, καὶ ὁ πατήρ μου ἀγαπήσει αὐτὸν,
καὶ πρὸς αὐτὸν ἐλευσόμεθα καὶ μονὴν παρ’ αὐτῷ ποιησόμεθα.
Jesus answered and said to him, "If anyone loves me, he will keep my word
and my father will love him, and we will come and make (our) dwelling with him.
3rd condition with ean and present subjunctive. Future middle 1 person plural; 
24 ὁ μὴ ἀγαπῶν με τοὺς λόγους μου οὐ τηρεῖ·
καὶ ὁ λόγος ὃν ἀκούετε οὐκ ἔστιν ἐμὸς
ἀλλὰ τοῦ πέμψαντός με πατρός.
The one who does not love me he does not keep my words and the word which you are hearing (obeying) is not mine but the Father who sent me. 
25 Ταῦτα λελάληκα ὑμῖν παρ’ ὑμῖν μένων·
These things I have spoken to you while remaining with you. 
26 ὁ δὲ παράκλητος, τὸ πνεῦμα τὸ ἅγιον ὃ πέμψει
ὁ πατὴρ ἐν τῷ ὀνόματί μου, ἐκεῖνος ὑμᾶς διδάξει πάντα
καὶ ὑπο μνήσει ὑμᾶς πάντα ἃ εἶπον ὑμῖν.
And the helper, the holy spirit which the father will send in my name
this one will give all things and reminds you all thinks which I told to you.
27 εἰρήνην ἀφίημι ὑμῖν, εἰρήνην τὴν ἐμὴν δίδωμι ὑμῖν·
οὐ καθὼς ὁ κόσμος δίδωσιν ἐγὼ δίδωμι ὑμῖν.
μὴ ταρασσέσθω ὑμῶν ἡ καρδία μηδὲ δειλιάτω.
I leave Peace to you, I give my Peace to you, not as the world gives it, I give to you.
Let not your heart be troubled neither let it be afraid.
Peace and peace are both in the accusative cases therefore D.O.
let not you heart..., 3rd sing imperative
Neither let it be fearful (medeœ deiliatoœ). Added to the prohibition in verse 1, only N.T. example of deiliaoœ (rare word in Aristotle, in a papyrus of one condemned to death), common in LXX, like palpitating of the heart (from deilos).
28 ἠκούσατε ὅτι ἐγὼ εἶπον ὑμῖν· ὑπάγω
καὶ ἔρχομαι πρὸς ὑμᾶς. εἰ ἠγαπᾶτέ με ἐχάρητε ἄν,
ὅτι πορεύομαι πρὸς τὸν πατέρα,
ὅτι ὁ πατὴρ μείζων μού ἐστιν.
You heard that I said to you, "I will go and I will come for you, if you love me you would rejoice, that I go to the Father, because the Father is greater than I am (me).
Robertson's futuristic present (7:33; 14:3, 18). 2nd class conditional, ei with imperfect referring to present time indicating the disciples are not where they should.
29 καὶ νῦν εἴρηκα ὑμῖν πρὶν γενέσθαι,
ἵνα ὅταν γένηται πιστεύσητε.
And now peace to you before it will happen that when it happens you will believe.
30 οὐκέτι πολλὰ λαλήσω μεθ’ὑμῶν·
ἔρχεται γὰρ ὁ τοῦ κόσμου ἄρχων, καὶ ἐν ἐμοὶ οὐκ ἔχει οὐδέν,

No longer will I speak many thing with you, for the ruler of this world comes and in me he will have no anything. 
31 ἀλλ’ ἵνα γνῷ ὁ κόσμος ὅτι ἀγαπῶ τὸν πατέρα,
καὶ καθὼς ἐνετείλατο μοι ὁ πατήρ,
οὕτως ποιῶ. ἐγείρεσθε, ἄγωμενἐντεῦθεν.

 But that the world may know that I love the Father; and as the Father gave me commandment, even so I do. Arise, let us go here

John 14:1-20

Μὴ ταρασσέσθω ὑμῶν ἡ καρδία·
πιστεύετε εἰς τὸν θεόν, καὶ εἰς ἐμὲ πιστεύετε.
Let not your heart be troubled, you believe in God, also believe in me. 
Heart being the center of faith and feeling Rom.10:10. "the focus of religious life (Vincent) Matt. 22:37.
pisteuo both 2nd plural ind. present act. and present active imperative same form. Robertson thinks both are imperative though they can be completely interchangeable, see Mark 11:22 ?
2 ἐν τῇ οἰκίᾳ τοῦ πατρός μου μοναὶ πολλαί εἰσίν·
εἰ δὲ μή, εἶπον ἂν ὑμῖν· ὅτι πορεύομαι ἑτοιμάσαι τόπον ὑμῖν·
in my Father's house are many rooms, if it was not, I (would have) told you, because I go to prepare a place for you, 
Ellipsis of verb, If it were not so, suppressed 2nd conditional clause. Regular construction for this apodosis (an and aorist—second active—indicative).
3 καὶ ἐὰν πορευθῶ καὶ ἑτοιμάσω τόπον ὑμῖν,
πάλιν ἔρχομαι καὶ παραλήμψομαι ὑμᾶς πρὸς ἐμαυτόν,
ἵνα ὅπου εἰμὶ ἐγὼ καὶ ὑμεῖς ἦτε.

And if I go and prepare a place for you, I will come again and will receive you to myself,

that where I am also you may be. 

3rd class conditional subjunctive and ean use twice. I come again (palin erchomai). Futuristic present middle, definite promise of the second coming of Christ (Robertson). As in English, a present tense is sometimes used in the Greek of a certain future event pictured as if already coming to pass. A similar instance is the word of Christ to Mary in John 20:17, “I ascend unto my, Father and your Father, and my God and your God.” The present is used for an emphatic future action. FOOTNOTE (The premises of Ladd’s position, accordingly, require him to turn away from historic amillennialism as held by Augustine and later embraced by the Protestant Reformers. Ladd offers a relatively new view of posttribulationism which differs in major aspects from that held by the early church as well as by the Reformed theology. His major point of agreement with them, however, is that he places the rapture as occurring at the second coming of Christ after the time of tribulation.)    Hina clause of purpose with present act. subj of eimi. 

4 καὶ ὅπου ἐγὼ ὑπάγω οἴδατε τὴν ὁδόν.

And where I go you know the way.
5 Λέγει αὐτῷ Θωμᾶς· κύριε, οὐκ οἴδαμεν ποῦ ὑπάγεις,
καὶ πῶς οἴδαμεν τὴν ὁδόν; 

Thomas said (says) to him, "We do not know where you are going, 

and how we know the way?" 
Doubting Thomas -
6 λέγει αὐτῷ Ἰησοῦς· ἐγώ εἰμι ἡ ὁδὸς καὶ ἡ ἀλήθεια
καὶ ἡ ζωή· οὐδεὶς ἔρχεται πρὸς τὸν πατέρα εἰ μὴ δι’ ἐμοῦ. 

Jesus said to him, "I am the way and the truth and the life, no one comes to the Father except through me."

“the life” to Martha (11:25) and “the door” to the Pharisees (10:7) and “the light of the world” (8:12). He spoke “the way of God in truth” (Mark 12:14). Except by me (ei meœ di’ emou).  If he is really the Incarnate Son of God (1:1, 14, 18, they are necessarily true (Robertson).

7 εἰ ἐγνώκατέ ἐμέ, καὶ τὸν πατέρα μου γνώσεσθε·
καὶ ἀπάρτι γινώσκετε αὐτὸν καὶ ἑωράκατε αὐτόν.
If you know me you also know my Father, 
egnokate - past perfect of ginosko and
8 Λέγει αὐτῷ Φίλιππος· κύριε, δεῖξον ἡμῖν τὸν πατέρα,
καὶ ἀρκεῖ ἡμῖν.
Philipp said to him, "Lord, show us  the Father, and it is enough for us."
9 λέγει αὐτῷ ὁ Ἰησοῦς· τοσούτῳ χρόνῳ μεθ’ ὑμῶν εἰμι,
καὶ οὐκ ἔγνωκάς με, Φίλιππε; ὁ ἑωρακὼς ἐμὲ ἑώρακεν
τὸν πατέρα· πῶς σὺ λέγεις· δεῖξον ἡμῖν τὸν πατέρα; 

Jesus said to him, " I am with you such a great time and you do not know me, Philip?

The one who has seen me has seen the Father. How do you say, 'show us the Father?"
eimi - present active 1st per. sing, translated by KJV, NET et al as "Have I been ..." But consider the "I am" presence of Christ and in following verse the ego.
10 οὐ πιστεύεις ὅτι ἐγὼ ἐν τῷ πατρὶ καὶ ὁ πατὴρ ἐν
ἐμοί ἐστιν; τὰ ῥήματα ἃ ἐγὼ λέγω ὑμῖν ἀπ’ ἐμαυτοῦ
οὐ λαλῶ· ὁ δὲ πατὴρ ἐν ἐμοὶ μένων ποιεῖ τὰ ἔργααὐτοῦ.
Do you not believe that I am in the Father and the Father is in me?
11 πιστεύετέ μοι ὅτι ἐγὼ ἐν τῷ πατρὶ καὶ ὁ πατὴρ ἐν ἐμοί·
εἰ δὲ μή, διὰ τὰ ἔργα αὐτὰ πιστεύετε.
Believe me that I am in the Father and the Father is in me, or if  not, 
believe the works themselves.  
Repeated imperative, 14:1.
12 ἀμὴν ἀμὴν λέγω ὑμῖν, ὁ πιστεύων εἰς ἐμέ, τὰ ἔργα ἃ ἐγὼ
ποιῶ κἀκεῖνος ποιήσει, καὶ μείζονα τούτων ποιήσει·
ὅτι ἐγὼ πρὸς τὸν πατέρα πορεύομαι·
Verily, Verily I say to you, the one who believes in me, the 
works that I do, even yet he will do, and greater things he will do,
 because I go to the Father. 

 Comparative adjective neuter plural from megas with ablative case toutoœn.

13 καὶ ὅτι ἂν αἰτήσητε ἐν τῷ ὀνόματί μου τοῦτο ποιήσω,
ἵνα δοξασθῇ ὁ πατὴρ ἐν τῷ υἱῷ·
And whatever you asks in my name, that I will do, in order that the Father should be glorified in the son. 

 Indefinite relative clause- Hoti accusative of Hotis with an and the aroist active subj. of aiteo. First mention of his “name” as the "open sesame"(simsim - semitic) to the Father’s will (Robertson) Interesting reference to Ali Baba and the Forty Thieves. I think it was Popeye in that role who eternalizes "open sez me". Hina purpose clause.

14 ἐάν τι αἰτήσητέ με ἐν τῷ ὀνόματί μου ἐγὼ ποιήσω.
If you something me a certain(anything?) thing in my name I will do it. 
3rd class condition with aroist subj. Asking directly using J. name, see Acts 7:59, Rev. 22:20.
15 Ἐὰν ἀγαπᾶτέ με, τὰς ἐντολὰς τὰς ἐμὰς τηρήσετε·
If you love me, you will keep my commandments. 
3rd class condition, with present active subj. if you keep on loving me, with future of tereo, not imperative.
16 κἀγὼ ἐρωτήσω τὸν πατέρα καὶ ἄλλον 
παράκλητον δώσει ὑμῖν, ἵνα μεθ’ ὑμῶν ᾖ εἰς τὸν αἰῶνα, Variant with h≥\,
And I will ask the Father and he will give another helper to you, that he may be with you into eternity (forever).

his old word (Demosthenes), from parakaleoœ, was used for legal assistant, pleader, advocate, one who pleads another’s cause (Josephus, Philo, in illiterate papyrus), in N.T. only in John’s writings, though the idea of it is in Rom. 8:26-34. Cf. Deissmann, Light, etc., p. 336. So the Christian has Christ as his Paraclete with the Father, the Holy Spirit as the Father’s Paraclete with us (John 14:16, 26; 15:26; 16:7; 1 John 2:1). For ever (eis ton aioœna). This the purpose (hina) in view and thus Jesus is to be with his people here forever (Matt. 28:20). See 4:14 for the idiom. (Robertson)

17 τὸ πνεῦμα τῆς ἀληθείας, ὃ ὁ κόσμος οὐ δύναται λαβεῖν,
ὅτι οὐ θεωρεῖ αὐτὸ οὐδὲ γινώσκει αὐτό·
ὑμεῖς γινώσκετε αὐτό, ὅτι παρ’ ὑμῖν μένει καὶ ἐν ὑμῖν ἔσται.
The Spirit of truth, which the world is not able to receive, because it does not behold him nor know him. You know him, because he abides with you and he will be in you. 
of truth as opposed to the spirit of error.
Grammatical o neuter also same with auto to agree with pneuma form whom
18 οὐκ ἀφήσω ὑμᾶς ὀρφανούς, ἔρχομαι πρὸς ὑμᾶς.
I will not leave you the orphans, I will come to you. 
Orphans, without parents, called "little children" above, but can refer to "helpless" as to the paracletos (Robertson). Only other NT reference James 1:27 - "fatherless".
19 ἔτι μικρὸν καὶ ὁ κόσμος με οὐκέτι θεωρεῖ·
ὑμεῖς δὲ θεωρεῖτέ με, ὅτι ἐγὼ ζῶ καὶ ὑμεῖς ζήσετε.
Yet a little while and the world will nor longer see me, but you see me, because I live you will live. 
Emphatic position of humeis.
20 ἐν ἐκείνῃ τῇ ἡμέρᾳ γνώσεσθε ὑμεῖς
ὅτι ἐγὼ ἐν τῷ πατρί μου καὶ ὑμεῖς ἐν ἐμοὶ κἀγὼ ἐν ὑμῖν.

On that day you will know that I am in my Father and you are in me and also I am in you.

John 13:20-38

21 Ταῦτα εἰπὼν Ἰησοῦς ἐταράχθη 
τῷ πνεύματι καὶ ἐμαρτύρησεν καὶ εἶπεν· 
ἀμὴν ἀμὴν λέγω ὑμῖν ὅτι εἷς ἐξ ὑμῶν παραδώσει με. 
When he had said these things Jesus was troubled in the spirit and bore witness and said,
"Verily, Truly I say to you that one of you will betray me." 
tarasso, locative case of pneuma. paradidomi - betray - didemi verb. This is the focal point frozen in time by Leonardo da vinci's last supper. Robertson claims the likeness of the disciples represents the monks he was doing it for, but it was probably done for Sforza and his wife for their mausoleum. 
22 ἔβλεπον εἰς ἀλλήλους οἱ μαθηταί, 
ἀπορούμενοι περὶ τίνος λέγει. 
The disciples looked on one another, at a loss concerning what he said.
Inchoative imperfect of blepo - began to look at one another, 
23 ἦν ἀνακείμενος εἷς ἐκ τῶν μαθητῶν αὐτοῦ ἐν τῷ κόλπῳ 
τοῦ Ἰησοῦ, ὃν ἠγάπα ὁ Ἰησοῦς· 
There was one of his disciples reclining at the table on the breast of Jesus, whom Jesus loved.
ov is a relative pronoun modifying "the one leaning on the breast of Jesus" anakeimenos
24 νεύει οὖν τούτῳ Σίμων Πέτρος καὶ λέγει αὐτῷ· 
εἰπὲτίς ἐστιν περὶ οὗ λέγει. 
Therefore Simon Peter motioning to this one and said to them, you said 
neuei 3rd Sing. present act Ind. neuo. old verb meaning to beckon or nod - Acts 24:10
25  a˙napesw˝n οὖν ἐκεῖνος οὕτως 
ἐπὶ τὸ στῆθος τοῦ Ἰησοῦ λέγει αὐτῷ· κύριε, 
τίς ἐστιν; 
Therefore this one reclining in such a way on Jesus' breast said to him, Lord is it I?
Historical present, legei, 3rd sing. present active ind.
26 ἀποκρίνεται [ὁ] Ἰησοῦς, ἐκεῖνός ἐστιν ᾧ ἐγὼ 
βάψω τὸ ψωμίον καὶ δώσω αὐτῷ. βάψας οὖν 
τὸ ψωμίον λαμβάνει καὶ δίδωσιν Ἰούδᾳ 
Σίμωνος Ἰσκαριώτου. 
Jesus answered, "This is the one (it is he) whom I will dip the piece of bread and I will give it to him." Therefore when he took the bread having dipped (it) and he gave (it) to Judas Iscariot son of Simon. or After he had dipped the bread he took it and gave it to JI son of S. 
The phrasing is hard. But the NASB has Jesus dipping the bread and then taking it and giving it. The NET bible has JEsus dip the bread and give it without taking it. There is a variant reading for lambrano
Robertson says emphatic pronoun he. Psomion is the diminitive form of Psomos - a morsel. Often in papyri but only here in NT. 

It was and is in the orient a token of intimacy to allow a guest to dip his bread in the common dish (cf. Ruth 2:14). So Mark 14:20. Even Judas had asked: “Is it I?” (Mark 14:19; Matt. 26:22). Giveth it to Judas (didoœsin Ioudaœi). Unobserved by the others in spite of Christ’s express language, because “it was so usual a courtesy” (Bernard), “the last appeal to Judas’ better feeling” (Dods). Judas now knew that Jesus knew his plot.

27 καὶ μετὰ τὸ ψωμίον, τότε εἰσῆλθεν 
εἰς ἐκεῖνον ὁ σατανᾶς. λέγει οὖν αὐτῷ Ἰησοῦς· 
ὃ ποιεῖς ποίησον τάχιον. 
And after the bread, then Satan went into that one. Jesus said (says) to him, "What you do, do it quickly."
28 τοῦτο [δὲ] οὐδεὶς ἔγνω τῶν ἀνακειμένων 
πρὸς τί εἶπεν αὐτῷ· 
And this things no one knew of the ones sitting at the table (reclining) concerning what he said to him. 
29 τινὲς γὰρ ἐδόκουν, ἐπεὶ 
τὸ γλωσσόκομον εἶχεν Ἰούδας, ὅτι λέγει αὐτῷ 
[ο] Ἰησοῦς, ἀγόρασον ὧν χρείαν ἔχομεν εἰς τὴν ἑορτήν, 
ἢ τοῖς πτωχοῖς ἵνα τι δῷ. 
For these (some) thought, since Judas had the money bag, that Jesus said to him,  buy things we have need for the feast, or that he should give it to the poor.
Dokeo, imperfect - inference was wrong. Money for the feast beginning after the passover meal.
30 λαβὼν οὖν τὸ ψωμίον ἐκεῖνος ἐξῆλθεν εὐθύς·
ἦν δὲ νύξ. 
Therefore having received the morsel this one went out immediately, and it was night. 
Robertson makes a strange comment here. He says "darkness falls suddenly in the orient"! Did he confuse euthus belonging to the end phrase "it was suddenly night"? In any event night probably "falls" at the same time wherever. 
31 Ὅτε οὖν ἐξῆλθεν λέγει Ἰησοῦς· 
νῦν ἐδοξάσθη ὁ υἱὸς τοῦ ἀνθρώπου, 
καὶ ὁ θεὸς ἐδοξάσθηἐν αὐτῷ. 
Therefore when he went out (departed) Jesus said (says), "Now the son of man is be glorified and  God is glorify in him.  
32 εἰ ὁ θεὸς ἐδοξάσθη ἐν αὐτῷ, 
καὶ ὁ θεὸς δοξάσει αὐτὸν ἐν αὐτῷ, 
καὶ εὐθὺς δοξάσει  αὐτόν. 
If God glorified in him, and God will glorify him in himself, and immediately will glorify him.
33 τεκνία, ἔτι μικρὸν μεθ’ ὑμῶν εἰμί· 
ζητήσετέ με, καὶ καθὼς εἶπον 
τοῖς Ἰουδαίοις ὅτι ὅπου ἐγὼ ὑπάγω ὑμεῖς 
οὐ δύνασθε ἐλθεῖν, καὶ ὑμῖν λέγω ἄρτι. 
Children, yet a little I am with you, you desire me, and 
34 ἐντολὴν καινὴν δίδωμι ὑμῖν,
ἵνα ἀγαπᾶτε ἀλλήλους· καθὼς ἠγάπησα ὑμᾶς 
ἵνα καὶ ὑμεῖς ἀγαπᾶτε ἀλλήλους. 
A new commandment I give to you, that you love one another, just as I loved you,  also you keep loving one another. 
Present tense usage to denote continuous - hina with subjunctive of agapao
35 ἐν τούτῳ γνώσονται πάντες 
ὅτι ἐμοὶ μαθηταί ἐστε, ἐὰν ἀγάπην ἔχητε ἐν ἀλλήλοις. 
In this (way) or By this, everyone will know that you are my disciples, if you have love to (for in)  one another. 
36 Λέγει αὐτῷ Σίμων Πέτρος· 
κύριε, ποῦ ὑπάγεις; ἀπεκρίθη Ἰησοῦς· 
ὅπου ἐγὼ ὑπάγω οὐ δύνασαί μοι νῦν ἀκολουθῆσαι, 
ἀκολουθήσεις δὲ ὕστερον. 
Simon Peter said (says) to him, Lord, where are you going? Jesus answered, "Where I go you are not able to follow me but you will follow (me) later.
37 λέγει αὐτῷ Πέτρος· κύριε, δια τί οὐ δύναμαί 
σοι ἀκολουθῆσαι ἄρτι; 
τὴν ψυχήν μου ὑπὲρ σοῦ θήσω. 
Peter said (says) to Him, "Lord, why am I not be able to follow you right now? I will put (lay down) my life for you. 
The use of arti instead of nun, meaning "right now".
38 ἀποκρίνεται Ἰησοῦς· τὴν ψυχήν 
σου ὑπὲρ ἐμοῦ θήσεις; ἀμὴν ἀμὴν λέγω σοι,
 οὐ μὴ ἀλέκτωρ φωνήσῃ ἕως οὗ ἀρνήσῃ με τρίς.
Jesus answered, "Will you lay down your live for me? Verly, verly I say to you,  a cock will not voice (crow) until you deny me thrice."