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."