John 14:25-31

John 14:25-31
A Women’s Lectionary 33


25 “I have said these things to you while I am stillA with you. 26 But the Advocate,B the HolyC Spirit,D

Notes on verses 25-26a

A “am still” = meno. This is to stay, remain, wait, await, continue, abide, endure. It can mean to literally stay in a place or to remain in a condition or to continue with hope and expectation.
B “Advocate” = Parakletos. 5x in NT. From parakaleo (to call to, summon, invite, request, or beg; to exhort or admonish; to encourage, comfort, or console; has legal overtones and is used of one’s advocate in a courtroom); {from para (beside, by, in the presence of) + kaleo (to call by name, invite, to name, bid, summon, call aloud); {related to keleuo (to command, order, direct); from kelomai (to urge on)}}. This is someone who is called for aid or assistance. Properly, it refers to a a legal advocate who is close to the situation and speaks in court. This is advocate, helper, comforter, helper, or intercessor. It is also used as a technical term for the Holy Spirit – the Paraclete.
C “Holy” = Hagios. From hagnos (holy, sacred, pure ethically, ritually, or ceremonially; prepared for worship, chaste, unadulterated, pure to the core; undefiled by sin; figurative for innocent, modest, perfect). God is totally different from humanity and thus set apart. That which is consecrated to worship God (elements of worship) or to serve God (as the saints) are holy because they are now set apart for God’s purposes. Holy because important to God. This is sacred physically, pure. It can be morally blameless or ceremonially consecrated.
D “Spirit” = Pneuma. From pneo (to blow, breathe, breathe hard). This is wind, breath, or ghost. A breeze or a blast or air, a breath. Figuratively used for a spirit, the human soul or part of us that is rational. It is also used supernaturally for angels, demons, God, and the Holy Spirit. This is where pneumonia comes from.

whom the FatherE will sendF in my name,G

Notes on verse 26b

E “Father” = Pater. This is father in a literal or figurative sense. Could be elder, senior, ancestor, originator, or patriarch.
F “send” = pempo. This is to send, put forth, or dispatch. This often refers to a temporary errand. It is sending someone with a focus on the place they departed from. By contrast, another Greek word, hiemi, emphasizes the destination and yet another word, stello, focuses on the motion that goes with the sending.
G “name” = onoma. May be from ginosko (know, recognize, learn from firsthand experience). This is a name, authority, cause, character, fame, reputation. The name was thought to include something of the essence of the person so it was not thought to be separate from the person.

will teachH you everythingI and remindJ you of allK that I have said to you. 

Notes on verse 26c

H “teach” = didasko. From dao (learn). This is to teach, direct, instruct, or impart knowledge. In the New Testament, this is almost always used for teaching scripture.
I “everything” = pas. This is all or every.
J “remind” = hupomimnesko. Related to “am still” in v25. 7x in NT. From hupo (by, under, about, subordinate to) + mimnesko (to remind or remember; memory through an active, intentional process or being mindful; not incidentally or accidentally remembering); {from mnaomai (to remember; by implication give reward or consequence); perhaps from meno (see note A above)}. This is to remind, call attention to.
K “all” = pas. Same as “everything” in v26. See note I above.

27 PeaceL I leaveM with you; my peace I giveN to you. I do not give to you as the worldO gives.

Notes on verse 27a

L “peace” = eirene. Perhaps from eiro (to join, tie together to form a whole). This is one, peace, quietness, rest, peace of mind, harmony. Peace was a common farewell among Jews (i.e. shalom) and this well-wishing included a blessing of health and wholeness for the individual. This word also indicates wholeness and well-being – when everything that is essential is joined together properly. This is peace literally or figuratively. By implication, it is prosperity (but not in the sense of excessive wealth. Prosperity would have meant having enough from day to day.)
M “leave” = aphiemi. From apo (from, away from) + hiemi (to send). This is send away, release, permit, forgive, allow to depart, discharge, or send forth.
N “give” = didomi. To give, offer, place, bestow, deliver. This is give in a literal or figurative sense.
O “world” = kosmos. Perhaps from the base of komizo (to carry, convey, recover); from komeo (to take care of). This is order, the world, the universe, including its inhabitants. Literally, this is something that is ordered so it can refer to all creation. It can also refer to decoration in the sense that something is better ordered and, thus, made more beautiful. This is where “cosmos” and “cosmetics” come from.

Do not let your heartsP be troubled,Q and do not let them be afraid.R 28 You heardS me say to you, ‘I am going away,T and I am comingU to you.’

Notes on verses 27b-28a

P “hearts” = kardia. Literally the heart, but figuratively mind, character, inner self, will, intention, thoughts, feelings. Also, the center of something. The word heart is only used figuratively in the Old and New Testaments. This is where “cardiac” comes from. Here, it is singular.
Q “be troubled” = tarasso. 18x in NT. This is trouble, agitate, stir up. It is motion back and forth, creating inner turmoil or confusion, roiling water.
R “be afraid” = deiliao. 1x in NT. From deilia (cowardice, reticence); from deilos (fearful, timid, faithless, fear of losing); {from deos (fear, reverence) or deido (to fear)}. This is to live in fear, be timid. It is living with an intense fear of consequences.
S “heard” = akouo. This is hear or listen, but it also means to understand by hearing. This is where the word “acoustics” comes from.
T “going away” = hupago. From hupo (by, under, under the authority of) + ago (lead, bring, guide, spend, drive, carry). This is to lead under so to depart, go away, or die. It is to lead away under the command of someone else, being given a mission or objective to carry out.
U “coming” = erchomai. This is to come or go.

If you lovedV me, you would rejoiceW that I am goingX to the Father, because the Father is greaterY than I. 

Notes on verse 28b

V “loved” = agapao. Perhaps from agan (much). This is love, longing for, taking pleasure in. It is divine love or human love that echoes divine love.
W “rejoice” = chairo. From char– (to extend favor, lean towards, be inclined to be favorable towards). This is to rejoice, be glad or cheerful; a greeting. This is the root verb that the Greek word for “grace” comes from (charis).
X “going” = poreuomai. From poros (ford, passageway). This is to go, travel, journey, or die. It refers to transporting things from one place to another and focuses on the personal significance of the destination.
Y “greater” = megas. This is big in a literal or figurative sense – great, large, exceeding, abundant, high, mighty, perfect, strong, etc.

29 And now I have told you this before it occurs,Z so that when it does occur you may believe.AA 30 I will no longer talk muchBB with you, for the rulerCC of this world is coming. He has no power over me,DD 

Notes on verses 29-30

Z “occurs” = ginomai. This is to come into being, to happen, become, be born. It can be to emerge from one state or condition to another or is coming into being with the sense of movement or growth.
AA “believe” = pisteuo. From pistis (faith, faithfulness, belief, trust, confidence; to be persuaded or come to trust); from peitho (to have confidence, urge, be persuaded, agree, assure, believe, have confidence, trust). This is to believe, entrust, have faith it, affirm, have confidence in. This is less to do with a series of beliefs or doctrines that one believes and more to do with faithfulness, loyalty, and fidelity. It is trusting and then acting based on that trust.
BB “much” = polus. This is much, often, plenteous – a large number or a great extent.
CC “ruler” = archon. From archo (to rule, begin, have first rank or have political power). This is ruler, leader, magistrate, official, prince, chief.
DD “has no power over me” = en + ego + ou + echo + oudeis. Literally, “in me he has nothing.” Echo is have, old, possess. Oudeis is from oude (and not, neither, not even); {from ou (not, no) + de (but, and, now, indeed)} + heis (one, first, alone). This is none, nobody, nothing.

31 but I doEE as the Father has commandedFF, GG me, so that the world may knowHH that I love the Father.

Notes on verse 31a

EE “do” = poieo. This is to make, do, act, construct, abide, or cause.
FF “commanded” = entellomai. 15x in NT. From en (in, on, at, by, with) + tellomai (to accomplish); {related to telos (end, event, purpose, consummation)}. This is to charge or command – focuses on the final objective. So, this is looking at the final outcome of the command – how things will end up.
GG {untranslated} = didomi. Same as “give” in v27. See note N above.
HH “know” = ginosko. Related to “name” in v26. See note G above.

Rise,II let us beJJ on our way.KK

Notes on verse 31b

II “rise” = egeiro. This is to awake, raise up or lift up. It can be to get up from sitting or lying down, to get up from sleeping, to rise from a disease or from death. Figuratively, it can be rising from inactivity or from ruins.
JJ “be” = ago. Related to “going away” in v28. See note T above.
KK “on our way” = enteuthen. 10x in NT. Related to enthen (from here); {from en (in, on, at, by, with, within)} OR from enthade (here, within, hither); {from en (see above)}. This is from here, on this side, thereupon, on both sides.

Image credit: “Contemplative Christ” in Zakopane, Poland at the Peksow Brzyzek cemetery.

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