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.