03500
 \\If I then\\ (\\ei oun eg“\\). Argumentative sense of \\oun\\ (therefore).
 Condition of first class, assumed to be true, with first aorist
 active indicative of \\nipt“\\, "If I, being what I am, washed your
 feet" (as I did). \\Ye also ought\\ (\\kai humeis opheilete\\). The
 obligation rests on you _a fortiori_. Present active indicative
 of the old verb \\opheil“\\, to owe a debt
 # Mt 18:30
 The mutual obligation is to do this or any other needed service.
 The widows who washed the saints' feet in
 # 1Ti 5:10
 did it "as an incident-of their hospitable ministrations"
 (Bernard). Up to 1731 the Lord High Almoner in England washed the
 feet of poor saints (_pedilavium_) on Thursday before Easter, a
 custom that arose in the fourth century, and one still practised
 by the Pope of Rome.

03501
 \\An example\\ (\\hupodeigma\\). For the old \\paradeigma\\ (not in N.T.),
 from \\hupodeiknumi\\, to show under the eyes as an illustration or
 warning
 # Mt 3:7
 common in the papyri for illustration, example, warning, here
 only in John, but in
 # Jas 5:10; 2Pe 2:6; Heb 4:11; 8:5; 9:26
 Peter uses \\tupoi\\
 # 1Pe 5:3
 with this incident in mind. In
 # Jude 1:7
 \\deigma\\ (without \\hupo\\) occurs in the sense of example. \\That ye\\
 \\also should do\\ (\\hina kai humeis poiˆte\\). Purpose clause with
 \\hina\\ and the present active subjunctive of \\poie“\\ (keep on doing).
 Doing what? Does Jesus here institute a new church ordinance as
 some good people today hold? If so, it is curious that there is
 no record of it in the N.T. Jesus has given the disciples an
 object lesson in humility to rebuke their jealousy, pride, and
 strife exhibited at this very meal. The lesson of the "example"
 applies to all the relations of believers with each other. It is
 one that is continually needed.

03502
 \\Is not greater\\ (\\ouk estin meiz“n\\). Comparative adjective of
 \\megas\\ (greater) followed by the ablative case \\kuriou\\ (contrast
 between slave, lord) and \\tou pempsantos\\ (articular participle of
 \\pemp“\\, to send, with contrast with apostle, "one sent"
 (\\apostolos\\) from \\apostell“\\). Jesus here enforces the dignity of
 service. In
 # Lu 22:27
 Jesus argues this point a bit. In
 # Lu 6:40
 the contrast is between the pupil and the teacher, though some
 pupils consider themselves superior to the teacher. In
 # Mt 10:24
 Jesus uses both forms of the saying (pupil and slave). He clearly
 repeated this \\logion\\ often.

03503
 \\If ye know\\ (\\ei oidate\\). Condition of first class assumed as true,
 \\ei\\ and present (\\oidate\\ used as present) active indicative. \\If ye\\
 \\do\\ (\\ean poiˆte\\). Third-class condition, \\ean\\ and present active
 subjunctive, assumed as possible, "if ye keep on doing." Both
 conditions with the one conclusion coming in between, "happy are
 ye." Just knowing does not bring happiness nor just occasional
 doing.

03504
 \\Not of you all\\ (\\ou peri pant“n\\). As in verse
 # 11
 he here refers to Judas whose treachery is no surprise to Jesus
 # 6:64,70
 \\Whom I have chosen\\ (\\tinas exelexamˆn\\). Indirect question, unless
 \\tinas\\ is here used as a relative like \\hous\\. The first aorist
 middle indicative of \\ekleg“\\ is the same form used in
 # 6:70
 Jesus refers to the choice
 # Lu 6:13
 \\eklexamenos\\, this very word again) of the twelve from among the
 large group of disciples. \\That the scripture might be fulfilled\\
 (\\all' hina hˆ graphˆ plˆr“thˆi\\). See the same clause in
 # 17:12
 Purpose clause with \\hina\\ and first aorist passive subjunctive of
 \\plˆro“\\. This treachery of Judas was according to the eternal
 counsels of God
 # 12:4
 but none the less Judas is responsible for his guilt. For a like
 elliptical clause see
 # 9:3; 15:25
 The quotation is from the Hebrew of
 # Ps 41:9
 \\He that eateth\\ (\\ho tr“g“n\\). Present active participle of old verb
 to gnaw, to chew, to eat, in N.T. only in John
 # 6:54,56,57,58; 13:18
 and
 # Mt 26:38
 LXX has here \\ho esthi“n\\. \\Lifted up his heel against me\\ (\\epˆren\\
 \\ep' eme tˆn pternan autou\\). First aorist active indicative of
 \\epair“\\. \\Pterna\\, old word for heel, only here in N.T. The metaphor
 is that of kicking with the heel or tripping with the heel like a
 wrestler. It was a gross breach of hospitality to eat bread with
 any one and then turn against him so. The Arabs hold to it yet.

03505
 \\From henceforth\\ (\\ap' arti\\). "From now on," as in
 # 14:7; Mt 23:39; Re 14:13
 \\Before it come to pass\\ (\\pro tou genesthai\\). \\Pro\\ with ablative of
 the articular second aorist middle infinitive \\ginomai\\ (before the
 coming to pass). \\When it is come to pass\\ (\\hotan genˆtai\\).
 Indefinite relative clause with \\hotan\\ and the second aorist
 middle subjunctive of \\ginomai\\, "whenever it does come to pass."
 \\That ye may believe\\ (\\hina pisteuˆte\\). Purpose clause with \\hina\\
 and present active subjunctive of \\pisteu“\\, "that ye may keep on
 believing." Cf.
 # Isa 48:5
 \\That I am he\\ (\\hoti eg“ eimi\\). As Jesus has repeatedly claimed to
 be the Messiah
 # 8:24,58
 etc.). Cf. also
 # 14:29
 (\\pisteusˆte\\ here);
 # 16:4

03506
 \\Whomsoever I send\\ (\\an tina pemps“\\). More precisely, "If I send
 any one" (third-class condition, \\an=ean\\ and \\tina\\, indefinite
 pronoun accusative case, object of \\pemps“\\, first aorist active
 subjunctive of \\pemp“\\, to send). This use of \\ei tis\\ or \\ean tis\\
 (if any one) is very much like the indefinite relative \\hostis\\ and
 \\hos an\\ (or \\ean\\), but the idiom is different. In
 # Mr 8:34
 we have both \\ei tis thelei\\ and \\hos ean\\ while in
 # Joh 14:13
 we find \\hoti an\\ and \\ean ti\\ (Robertson, _Grammar_, p. 956).

03507
 \\He was troubled in the spirit\\ (\\etarachthˆ toi pneumati\\). First
 aorist passive indicative of \\tarass“\\ and the locative case of
 \\pneuma\\. See already
 # 11:33; 12:27
 for this use of \\tarass“\\ for the agitation of Christ's spirit. In
 # 14:1,27
 it is used of the disciples. Jesus was one with God
 # 5:19
 and yet he had our real humanity
 # 1:14
 \\Testified\\ (\\emarturˆsen\\). First aorist active indicative of
 \\marture“\\, definite witness as in
 # 4:44; 18:37
 \\One of you shall betray me\\ (\\heis ex hum“n parad“sei me\\). Future
 active of \\paradid“mi\\, to betray, the word so often used of Judas.
 This very language occurs in
 # Mr 14:18; Mt 26:21
 and the idea in
 # Lu 22:21
 Jesus had said a year ago that "one of you is a devil"
 # Joh 6:70
 but it made no such stir then. Now it was a bolt from the blue
 sky as Jesus swept his eyes around and looked at the disciples.

03508
 \\Looked one on another\\ (\\eblepon eis allˆlous\\). Inchoative
 imperfect of \\blep“\\, "began to glance at one another in
 bewilderment (doubting, \\aporoumenoi\\, present passive participle
 of \\apore“\\, to be at a loss, to lose one's way, \\a\\ privative and
 \\poros\\, way). They recalled their strife about precedence and
 Judas betrayed nothing. \\Concerning whom he spake\\ (\\peri tinos\\
 \\legei\\). Indirect question retaining present active indicative
 \\legei\\. See same note:
 see note on "Mr 14:19"
 see note on "Mt 26:22"
 see note on "Lu 22:23"

03509
 \\Was at the table reclining in Jesus' bosom\\ (\\ˆn anakeimenos en t“i\\
 \\kolp“i tou Iˆsou\\). No word for "table" in the text. Periphrastic
 imperfect of \\anakeimai\\, to lie back, to recline. \\Kolpos\\ usual
 word for bosom
 # 1:18
 \\Whom Jesus loved\\ (\\hon ˆgapa Iˆsous\\). Imperfect active of \\agapa“\\,
 John's description of himself of which he was proud
 # 19:26; 20:2; 21:7,20
 identified in
 # 21:24
 as the author of the book and necessarily one of the twelve
 because of the "explicit" (Bernard) language of Mark
 # Mr 14:17; Lu 22:14
 John son of Zebedee and brother of James. At the table John was
 on the right of Jesus lying obliquely so that his head lay on the
 bosom of Jesus. The centre, the place of honour, Jesus occupied.
 The next place in rank was to the left of Jesus, held by Peter
 (Westcott) or by Judas (Bernard) which one doubts.

03510
 \\Beckoneth\\ (\\neuei\\). Old verb to nod, in N.T. only here and
 # Ac 24:10
 They were all looking in surprise at each other. \\Tell us who it\\
 \\is of whom he speaketh\\ (\\eipe tis estin peri hou legei\\). Second
 aorist active imperative with indirect question (\\tis\\) and
 relative clause (\\peri hou\\). Peter was cautious, but could not
 contain his curiosity. John in front of Jesus was in a favourable
 position to have a whispered word with him. \\Breast\\ (\\stˆthos\\). As
 in
 # 21:20; Lu 18:13
 in place of \\kolpon\\ (verse
 # 23
 This is the moment represented in Leonardo da Vinci's "Last
 Supper," only he shows the figures like the monks for whom he
 painted it.

03511
 \\He\\ (\\ekeinos\\). "That one" (John). \\Leaning back\\ (\\anapes“n\\). Second
 aorist active participle of \\anapipt“\\, to fall back. \\As he was\\
 (\\hout“s\\). "Thus." It was easily done.

03512
 \\He\\ (\\ekeinos\\). Emphatic pronoun again. \\For whom I shall dip the\\
 \\sop\\ (\\h“i eg“ baps“ to ps“mion\\). Dative case of the relative (\\h“i\\)
 and future active of \\bapt“\\, to dip
 # Lu 16:24
 \\Ps“mion\\ is a diminutive of \\ps“mos\\, a morsel, a common _Koin‚_
 word (in the papyri often), in N.T. only in this passage. It was
 and is in the orient a token of intimacy to allow a guest to dip
 his bread in the common dish (cf.
 # Ru 2:14
 So
 # Mr 14:20
 Even Judas had asked: "Is it I?"
 # Mr 14:19; Mt 26:22
 \\Giveth it to Judas\\ (\\did“sin Ioudƒi\\). 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.

03513
 \\Then entered Satan into him\\ (\\tote eisˆlthen eis ekeinon ho\\
 \\Satanas\\). The only time the word Satan occurs in the Gospel. As
 he had done before
 # 13:2; Lu 22:3
 until Christ considered him a devil
 # 6:70
 This is the natural outcome of one who plays with the devil. \\That\\
 \\thou doest, do quickly\\ (\\Ho poieis poiˆson tacheion\\). Aorist
 active imperative of \\poie“\\. "Do more quickly what thou art
 doing." \\Tacheion\\ is comparative of \\tache“s\\
 # Joh 11:31
 and in N.T. only here,
 # 20:4; Heb 13:19,23
 See the eagerness of Jesus for the passion in
 # Lu 12:50

03514
 \\No one knew\\ (\\oudeis egn“\\). Second aorist active indicative of
 \\gin“sk“\\. The disciples had not yet perceived the treacherous
 heart of Judas.

03515
 \\Some thought\\ (\\tines edokoun\\). Imperfect active of \\doke“\\. Mere
 inference in their ignorance. \\The bag\\ (\\to gl“ssokomon\\).
 See note on "Joh 12:6"
  for this word. \\What things we have need of\\ (\\h“n chreian\\
 \\echomen\\). Antecedent (\\tauta\\) of the relative (\\hon\\) not expressed.
 \\For the feast\\ (\\eis tˆn heortˆn\\). The feast of unleavened bread
 beginning after the passover meal and lasting eight days. If this
 was twenty-four hours ahead of the passover meal, there was no
 hurry for next day would be in ample time. \\Or that he should give\\
 \\something to the poor\\ (\\ˆ tois pt“chois hina ti d“i\\). Another
 alternative in their speculation on the point. Note prolepsis of
 \\tois pt“chois\\ (dative case) before \\hina d“i\\ (final clause with
 \\hina\\ and second aorist active subjunctive of \\did“mi\\).

03516
 \\Having received the sop\\ (\\lab“n to ps“mion\\). Second aorist active
 participle of \\lamban“\\. Judas knew what Jesus meant, however
 ignorant the disciples. So he acted "straightway" (\\euthus\\). \\And\\
 \\it was night\\ (\\ˆn de nux\\). Darkness falls suddenly in the orient.
 Out into the terror and the mystery of this dreadful night
 (symbol of his devilish work) Judas went.

03517
 \\Now\\ (\\nun\\). Now at last, the crisis has come with a sense of
 deliverance from the presence of Judas and of surrender to the
 Father's will (Westcott). \\Is glorified\\ (\\edoxasthˆ\\). First aorist
 passive of \\doxaz“\\, consummation of glory in death both for the
 Son and the Father. For this verb in this sense see already
 # 7:39; 12:16
 and later
 # 17:3
 Four times here in verses
 # 31

03518
 \\In himself\\ (\\en haut“i\\). Reflexive pronoun. God is the source of
 the glory
 # 17:5
 and is the glory succeeding the Cross (the glory with the Father
 in heaven). \\And straightway\\ (\\kai euthus\\). No postponement now.
 First and quickly the Cross, then the Ascension.

03519
 \\Little children\\ (\\teknia\\). Diminutive of \\tekna\\ and affectionate
 address as Jesus turns to the effect of his going on these
 disciples. Only here in this Gospel, but common in I John
 # 1Jo 2:1
 etc.), and nowhere else in N.T. \\Yet a little while\\ (\\eti mikron\\).
 Accusative of extent of time. See also
 # 7:33; 8:21
 (to which Jesus here refers);
 # 16:16-19
 \\So now I say unto you\\ (\\kai humin leg“ arti\\). This juncture point
 (\\arti\\) of time relatively to the past and the future
 # 9:25; 16:12,31

03520
 \\New\\ (\\kainˆn\\). First, in contrast with the old (\\archaios\\,
 \\palaios\\), the very adjective used in
 # 1Jo 2:7
 of the "commandment" (\\entolˆn\\) at once called old (\\palaia\\). They
 had had it a long time, but the practice of it was new. Jesus
 does not hesitate, like the Father, to give commandments
 # 15:10,12
 \\That ye love one another\\ (\\hina agapƒte allˆlous\\). Non-final use
 of \\hina\\ with present active subjunctive of \\agapa“\\, the object
 clause being in the accusative case in apposition with \\entolˆn\\.
 Note the present tense (linear action), "keep on loving." \\Even\\
 \\as\\ (\\kath“s\\). The measure of our love for another is set by
 Christ's love for us.

03521
 \\By this\\ (\\en tout“i\\). Locative case with \\en\\, "In this way," viz.,
 "if ye have love" (\\ean agapˆn echˆte\\), condition of third class
 (in apposition with \\en tout“i\\) with \\ean\\ and present active
 subjunctive of \\ech“\\ ("keep on having love"). See
 # 17:23
 where Jesus prays for mutual love among the disciples "that the
 world may know" that the Father sent him. Jerome (_ad Galat_. vi.
 10) says that in his extreme old age John repeated often this
 command of Jesus and justified it: "Because it is the Lord's
 commandment; and if it be fulfilled it is enough." See also
 # 14:31
 Tertullian (_Apol_. 39) urges it also as proof of being
 disciples. Hatred of one another _per contra_, is an argument
 that we are \\not\\ disciples (learners) of Jesus.

03522
 \\Whither goest thou?\\ (\\pou hupageis;\\). Peter is puzzled just as the
 Pharisees were twice
 # 7:35; 8:21

03523
 \\"Why can I not follow thee even now?"\\ (\\dia ti ou dunamai soi\\
 \\akolouthein arti;\\). The use of \\arti\\ (right now, this minute)
 instead of \\nun\\ (at this time, verse
 # 36
 illustrates the impatience of Peter. \\I will lay down my life for\\
 \\thee\\ (\\ten psuchˆn mou huper sou thˆs“\\). Future active indicative
 of \\tithˆmi\\. Peter, like the rest, had not yet grasped the idea of
 the death of Christ, but, like Thomas
 # 11:16
 he is not afraid of danger. He had heard Christ's words about the
 good shepherd
 # 10:11
 and knew that such loyalty was the mark of a good disciple.

03524
 \\Wilt thou lay down?\\ (\\thˆseis;\\). Jesus picks up Peter's very words
 and challenges his boasted loyalty. See such repetition in
 # 16:16,31; 21:17
 \\Shall not crow\\ (\\ph“nˆsˆi\\). Aorist active subjunctive of \\ph“ne“\\,
 to use the voice, used of animals and men. Note strong double
 negative \\ou mˆ\\. Mark adds \\dis\\ (twice). John's report is almost
 identical with that in
 # Lu 22:34
 The other disciples joined in Peter's boast
 # Mr 14:31; Mt 26:35
 \\Till thou hast denied\\ (\\he“s hou arnˆsˆi\\). Future middle
 indicative or aorist middle subjunctive second person singular
 (form identical) with compound conjunction \\he“s hou\\ (until which
 time), "till thou deny or deniest" (_futurum exactum_ needless).
 Peter is silenced for the present. They all "sat astounded and
 perplexed" (Dods).

03525
 \\Let not your heart be troubled\\ (\\mˆ tarassesth“ hum“n hˆ kardia\\).
 Not here the physical organ of life
 # Lu 21:34
 but the seat of spiritual life (\\pneuma, psuchˆ\\), the centre of
 feeling and faith
 # Ro 10:10
 "the focus of the religious life" (Vincent) as in
 # Mt 22:37
 See these words repeated in
 # 14:27
 Jesus knew what it was to have a "troubled" heart
 # 11:33; 13:31
 where \\tarass“\\ is used of him. Plainly the hearts of the disciples
 were tossed like waves in the wind by the words of Jesus in
 # 13:38
 \\Ye believe ... believe also\\ (\\pisteuete ... kai pisteuete\\). So
 translated as present active indicative plural second person and
 present active imperative of \\pisteu“\\. The form is the same. Both
 may be indicative (ye believe ... and ye believe), both may be
 imperative (believe ... and believe or believe also), the first
 may be indicative (ye believe) and the second imperative (believe
 also), the first may be imperative (keep on believing) and the
 second indicative (and ye do believe, this less likely). Probably
 both are imperatives
 # Mr 11:22
 "keep on believing in God and in me."

03526
 \\Mansions\\ (\\monai\\). Old word from \\men“\\, to abide, abiding places,
 in N.T. only here and verse
 # 23
 There are many resting-places in the Father's house (\\oikia\\).
 Christ's picture of heaven here is the most precious one that we
 possess. It is our heavenly home with the Father and with Jesus.
 \\If it were not so\\ (\\ei de mˆ\\). Ellipsis of the verb
 # Mr 2:21; Re 2:5,16; Joh 14:11
 Here a suppressed condition of the second class (determined as
 unfulfilled) as the conclusion shows. \\I would have told you\\
 (\\eipon an humin\\). Regular construction for this apodosis (\\an\\ and
 aorist--second active--indicative). \\For I go\\ (\\hoti poreuomai\\).
 Reason for the consolation given, futuristic present middle
 indicative, and explanation of his words in
 # 13:33
 that puzzled Peter so
 # 13:36
 \\To prepare a place for you\\ (\\hetoimasai topon humin\\). First aorist
 active infinitive of purpose of \\hetoimaz“\\, to make ready, old
 verb from \\hetoimos\\. Here only in John, but in
 # Mr 10:40
 # Mt 20:23
 It was customary to send one forward for such a purpose
 # Nu 10:33
 So Jesus had sent Peter and John to make ready (this very verb)
 for the passover meal
 # Mr 14:12; Mt 26:17
 Jesus is thus our Forerunner (\\prodromos\\) in heaven
 # Heb 6:20

03527
 \\If I go\\ (\\ean poreuth“\\). Third-class condition (\\ean\\ and first
 aorist passive subjunctive of \\poreuomai\\). \\And prepare\\ (\\kai\\
 \\hetoimas“\\). Same condition and first aorist active subjunctive of
 the same verb \\hetoimaz“\\. \\I come again\\ (\\palin erchomai\\).
 Futuristic present middle, definite promise of the second coming
 of Christ. \\And will receive you unto myself\\ (\\kai paralˆmpsomai\\
 \\humas pros emauton\\). Future middle of \\paralamban“\\. Literally,
 "And I shall take you along (\\para-\\) to my own home" (cf.
 # 13:36
 This blessed promise is fulfilled in death for all believers who
 die before the Second Coming. Jesus comes for us then also. \\That\\
 \\where I am there ye may be also\\ (\\hina hopou eimi eg“ kai humeis\\
 \\ˆte\\). Purpose clause with \\hina\\ and present active subjunctive of
 \\eimi\\. This the purpose of the departure and the return of Christ.
 And this is heaven for the believer to be where Jesus is and with
 him forever.

03528
 \\Ye know the way\\ (\\oidate tˆn hodon\\). Definite allusion to the
 puzzle of Peter in
 # 13:36
 The path to the Father's house is now plain.

03529
 \\Whither\\ (\\pou\\)--\\how\\ (\\p“s\\). It is Thomas, not Peter
 # 13:36
 who renews the doubt about the destination of Jesus including the
 path or way thither (\\tˆn hodon\\). Thomas is the spokesman for the
 materialistic conception then and now.

03530
 \\I am the way, and the truth, and the life\\ (\\Eg“ eimi hˆ hodos kai\\
 \\hˆ alˆtheia kai hˆ z“ˆ\\). Either of these statements is profound
 enough to stagger any one, but here all three together overwhelm
 Thomas. Jesus had called himself "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"
 # Mr 12:14
 He is the way to God and the only way (verse
 # 6
 the personification of truth, the centre of life. \\Except by me\\
 (\\ei mˆ di' emou\\). There is no use for the Christian to wince at
 these words of Jesus. If he is really the Incarnate Son of God
 # 1:1,14,18
 they are necessarily true.

03531
 \\If ye had known me\\ (\\ei egn“keite me\\). Past perfect indicative of
 \\gin“sk“\\, to know by personal experience, in condition of second
 class as is made plain by the conclusion (\\an ˆidete\\) where \\oida\\,
 not \\gin“sk“\\ is used. Thomas and the rest had not really come to
 know Jesus, much as they loved him. \\From henceforth ye know him\\
 (\\ap' arti gin“skete auton\\). Probably inchoative present active
 indicative, "ye are beginning to know the Father from now on."
 \\And have seen him\\ (\\kai he“rakate\\). Perfect active indicative of
 \\hora“\\. Because they had seen Jesus who is the Son of God, the
 Image of God, and like God
 # 1:18
 Hence God is like Jesus Christ. It is a bold and daring claim to
 deity. The only intelligible conception of God is precisely what
 Jesus here says. God is like Christ.

03532
 \\Show us\\ (\\deixon hˆmin\\). Philip now speaks up, possibly hoping for
 a theophany
 # Ex 33:18
 certainly not grasping the idea of Jesus just expressed.

03533
 \\So long time\\ (\\tosouton chronon\\). Accusative of extent of time.
 \\And dost thou not know me?\\ (\\kai ouk egn“kas me;\\). Perfect active
 indicative of \\gin“sk“\\. Jesus patiently repeats his language to
 Philip with the crisp statement: "he that hath seen me hath seen
 the Father" (\\ho he“rak“s eme e“raken ton patera\\). Perfect active
 participle and perfect active indicative of \\hora“\\, state of
 completion. \\Thou\\ (\\su\\). Emphatic--After these years together.

03534
 \\Believest thou not?\\ (\\ou pisteueis;\\). Jesus had a right to expect
 greater faith from these men than from the blind man
 # 9:35
 or Martha
 # 11:27
 His words in
 # 14:1
 are clearly needed. This oneness with the Father Jesus had
 already stated
 # 10:38
 as shown by his "words" (\\rˆmata\\) and his "works" (\\erga\\). Cf.
 # 3:34; 5:19; 6:62

03535
 \\Believe me\\ (\\pisteuete moi\\). Repeated appeal (present active
 imperative of \\pisteu“\\) as in
 # 14:1
 to his disciples and as he had done with the hostile Jews to be
 influenced by his "works" at any rate
 # 10:38

03536
 \\Shall he do also\\ (\\kakeinos poiˆsei\\). Emphatic pronoun \\ekeinos\\,
 "that one also." \\Greater works than these\\ (\\meizona tout“n\\).
 Comparative adjective neuter plural from \\megas\\ with ablative case
 \\tout“n\\. Not necessarily greater miracles and not greater
 spiritual works in quality, but greater in quantity. Cf. Peter at
 Pentecost and Paul's mission tours. "Because I go" (\\hoti eg“\\
 \\poreuornai\\). Reason for this expansion made possible by the Holy
 Spirit as Paraclete
 # 16:7

03537
 \\Whatsoever ye shall ask\\ (\\hoti an aitˆsˆte\\). Indefinite relative
 clause with \\hoti\\ (neuter accusative singular of \\hostis\\), \\an\\
 and the aorist active subjunctive of \\aite“\\. This is an advance
 thought over verse
 # 12
 \\In my name\\ (\\en t“i onomati mou\\). First mention of his "name" as
 the open sesame to the Father's will. See also
 # 14:26; 15:16; 16:23,24,26
 \\That will I do\\ (\\touto poiˆs“\\). The Father answers prayers
 # 15:16; 16:23
 but so does the Son (here and verse
 # 14
 The purpose (\\hina\\ clause with first aorist passive subjunctive of
 \\doxaz“\\) is "that the Father may be glorified in the Son." Plead
 Christ's name in prayer to the Father.

03538
 \\If ye shall ask me anything in my name\\ (\\ean ti aitˆsˆte me en t“i\\
 \\onomati mou\\). Condition of third class with \\ean\\ and first aorist
 active subjunctive of \\aite“\\. The use of \\me\\ (me) here is supported
 by Aleph B 33 Vulgate Syriac Peshitta. Just this phrase does not
 occur elsewhere in John and seems awkward, but see
 # 16:23
 If it is genuine, as seems likely, here is direct prayer to Jesus
 taught as we see it practiced by Stephen in
 # Ac 7:59
 and in
 # Re 22:20

03539
 \\If ye love me\\ (\\ean agapƒte me\\). Third-class condition "if ye keep
 on loving (present active subjunctive, same contract form as
 indicative) me." Cf. verse
 # 23
 \\Ye will keep\\ (\\tˆrˆsete\\). Future active of \\tˆre“\\, not aorist
 imperative \\tˆrˆsate\\ (keep) as some MSS. have. For this phrase see
 also
 # 8:51; 14:23,24; 14:20; 1Jo 2:5
 Continued love prevents disobedience.

03540
 \\And I will pray the Father\\ (\\kag“ er“tˆs“ ton patera\\). \\Er“ta“\\ for
 prayer, not question (the old use), also in
 # 16:23
 (prayer to Jesus in same sense as \\aite“\\),
 # 26
 (by Jesus as here);
 # 17:9
 (by Jesus), "make request of." \\Another Comforter\\ (\\allon\\
 \\paraklˆton\\). Another of like kind (\\allon\\, not \\heteron\\), besides
 Jesus who becomes our Paraclete, Helper, Advocate, with the
 Father
 # 1Jo 2:1
 Cf.
 # Ro 8:26
 This old word (Demosthenes), from \\parakale“\\, 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
 # Ro 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
 # Joh 14:16,26; 15:26; 16:7; 1Jo 2:1
 \\For ever\\ (\\eis ton ai“na\\). This the purpose (\\hina\\) in view and
 thus Jesus is to be with his people here forever
 # Mt 28:20
 See
 # 4:14
 for the idiom.

03541
 \\The Spirit of truth\\ (\\to pneuma tˆs alˆtheias\\). Same phrase in
 # 15:27; 16:13; 1Jo 4:6
 "a most exquisite title" (Bengel). The Holy Spirit is marked by
 it (genitive case), gives it, defends it (cf.
 # 1:17
 in contrast to the spirit of error
 # 1Jo 4:6
 \\Whom\\ (\\ho\\). Grammatical neuter gender (\\ho\\) agreeing with \\pneuma\\
 (grammatical), but rightly rendered in English by "whom" and note
 masculine \\ekeinos\\ (verse
 # 26
 He is a person, not a mere influence. \\Cannot receive\\ (\\ou dunatai\\
 \\labein\\). Left to itself the sinful world is helpless
 # 1Co 2:14; Ro 8:7
 almost Paul's very language on this point. The world lacks
 spiritual insight (\\ou the“rei\\) and spiritual knowledge (\\oude\\
 \\gin“skei\\). It failed to recognize Jesus
 # 1:10
 and likewise the Holy Spirit. \\Ye know him\\ (\\humeis gin“skete\\
 \\auto\\). Emphatic position of \\humeis\\ (ye) in contrast with the
 world
 # 15:19
 because they have seen Jesus the Revealer of the Father (verse
 # 9
 \\Abides\\ (\\menei\\). Timeless present tense. \\With you\\ (\\par' humin\\).
 "By your side," "at home with you," not merely "with you" (\\meth'\\
 \\hum“n\\) "in the midst of you." \\In you\\ (\\en humin\\). In your hearts.
 So note \\meta\\
 # 16
 \\para, en\\.

03542
 \\I will not leave\\ (\\ouk aphˆs“\\). Future active of \\aphiˆmi\\, to send
 away, to leave behind. \\Desolate\\ (\\orphanous\\). Old word (\\orphos\\,
 Latin _orbus_), bereft of parents, and of parents bereft of
 children. Common in papyri of orphan children. In
 # 13:33
 Jesus called the disciples \\teknia\\ (little children), and so
 naturally the word means "orphans" here, but the meaning may be
 "helpless" (without the other Paraclete, the Holy Spirit). The
 only other N.T. example is in
 # Jas 1:27
 where it means "fatherless." \\I come\\ (\\erchomai\\). Futuristic
 present as in verse
 # 3

03543
 \\But ye behold me\\ (\\humeis de the“reite me\\). Emphatic position of
 \\humeis\\ (ye) in contrast to the blind, unseeing world. Cf.
 # 13:33; 16:10,16
 \\Because I live, ye shall live also\\ (\\hoti eg“ z“ kai humeis\\
 \\zˆsete\\). This is our blessed guarantee of immortal, eternal life,
 the continued living of Jesus. He is the surety of a better
 covenant
 # Heb 7:22
 the Risen Christ Jesus. He had said it before
 # 6:57

03544
 \\In that day\\ (\\en ekeinˆi tˆi hˆmerƒi\\). The New Dispensation of the
 Holy Spirit, beginning with Christ's Resurrection and the Coming
 of the Holy Spirit at pentecost. \\Shall know\\ (\\gn“sesthe\\). Future
 middle of \\gin“sk“\\. Chapters 1 to 3 of Acts bear eloquent witness
 to these words.

03545
 \\He it is that loveth me\\ (\\ekeinos estin ho agap“n me\\). Emphatic
 demonstrative pronoun \\ekeinos\\: "that is the one who loves me."
 \\And will manifest myself unto him\\ (\\kai emphanis“ aut“i emauton\\).
 Future active of \\emphaniz“\\, old verb from \\emphanˆs\\
 # Ac 10:40; Ro 10:20
 The Unseen and Risen Christ will be a real and spiritual Presence
 to the obedient and loving believer.

03546
 \\Not Iscariot\\ (\\ouch ho Iskari“tˆs\\). Judas Iscariot had gone
 # 13:30
 but John is anxious to make it clear that this Judas (common
 name, two apostles also named James) was not the infamous
 traitor. He is also called Thaddaeus or Lebbaeus
 # Mr 3:17; Mt 10:3
 and the brother (or son) of James
 # 6:15; Ac 1:13
 This is the fourth interruption of the talk of Jesus (by Peter,
 # 13:36
 by Thomas,
 # 14:5
 by Philip,
 # 14:8
 by Judas,
 # 14:22
 \\And not to the world\\ (\\kai ouchi t“i kosm“i\\). Judas caught at the
 word \\emphaniz“\\ in verse
 # 21
 as perhaps a Messianic theophany visible to all the world as at
 the judgment
 # 5:27
 He seems to suspect a change of plan on the part of Jesus (\\ti\\
 \\gegonen hoti\\=how has it happened that).

03547
 \\If a man love me\\ (\\ean tis agapƒi me\\). Condition of third class
 with \\ean\\ and present active subjunctive, "if one keep on loving
 me." That is key to the spiritual manifestation (\\emphaniz“\\). \\We\\
 \\will come\\ (\\eleusometha\\). Future middle of \\erchomai\\ and first
 person plural (the Father and I), not at the judgment, but here
 and now. \\And make our abode with him\\ (\\kai monˆn par' aut“i\\
 \\poiˆsometha\\). See verse
 # 2
 for the word \\monˆ\\ (dwelling, abiding place). If the Holy Spirit
 "abides" (\\menei\\, verse
 # 17
 in you, that heart becomes a temple (\\naos\\) of the Holy Spirit
 # 1Co 3:16
 and so a fit dwelling place for the Father and the Son, a
 glorious and uplifting reality.

03548
 \\He that loveth me not\\ (\\ho mˆ agap“n me\\). Present active articular
 participle of \\agapa“\\ with negative \\mˆ\\, "the one who keeps on not
 loving me." \\Is not mine, but the Father's\\ (\\ouk estin emos, alla\\
 \\tou patros\\). Predicative possessive pronoun \\emos\\ and the
 predicate genitive of possession \\patros\\.

03549
 \\Have I spoken\\ (\\lelalˆka\\). Perfect active indicative of \\lale“\\, for
 permanent keeping (\\tˆre“\\ verse
 # 23
 \\While yet abiding with you\\ (\\par' humin men“n\\). Present active
 participle, no "yet" (\\eti\\) in the Greek, "while remaining beside
 (\\par'\\) you" before departing for the coming of the other
 Paraclete.