The Meaning of John 14:2 Explained

John 14:2

KJV: In my Father's house are many mansions: if it were not so, I would have told you. I go to prepare a place for you.

YLT: in the house of my Father are many mansions; and if not, I would have told you; I go on to prepare a place for you;

Darby: In my Father's house there are many abodes; were it not so, I had told you: for I go to prepare you a place;

ASV: In my Father's house are many mansions; if it were not so, I would have told you; for I go to prepare a place for you.

KJV Reverse Interlinear

In  my  Father's  house  are  many  mansions:  if [it were] not  [so], I would have told  you.  I go  to prepare  a place  for you. 

What does John 14:2 Mean?

Verse Meaning

Jesus next explained the reason the disciples should stop feeling troubled at the thought of His leaving them. He was departing to prepare a place for them, and He would return for them and take them there later ( John 14:3; John 14:28).
The Father"s house is heaven. This is the most obvious and simple explanation, though some commentators understood it to mean the church. However the fourth Gospel never uses the house metaphor for the church elsewhere, and the phrase "the Father"s house" occurs nowhere else in Scripture as a figure of the church. Neither can it refer to the messianic kingdom since Jesus said He was about to go there. The messianic kingdom did not exist and will not exist until Jesus returns to the earth to set it up (cf. Daniel 2:44; et al.)
There are many dwelling places (Gr. mone, cognate with the verb meno, meaning "to abide" or "remain") in heaven. The Latin Vulgate translated the noun mansiones that the AV transliterated as "mansions." The NIV "rooms" is an interpretation of mone. The picture that Jesus painted of heaven is a huge building with many rooms or suites of rooms in which people reside. The emphasis is not on the lavishness of the facility as much as its adequacy to accommodate all believers. Other revelation about heaven stresses its opulence (e.g, Revelation 21:1 to Revelation 22:5).
"The imagery of a dwelling place ("rooms") is taken from the oriental house in which the sons and daughters have apartments under the same roof as their parents." [1]
"This truth may reflect the marriage custom of the bridegroom, who would go to the bride"s house and bring her to his father"s house, where an apartment would have been built for the new couple." [2]
Jesus assured His disciples that if heaven were otherwise He would have told them just how it was. This assurance recalls John 14:1 where Jesus urged them to trust Him.
Jesus had previously spoken of His departure as including His death, His resurrection, and His ascension ( John 13:31-32; John 13:36). Consequently He probably had all of that in view when He spoke about going to prepare a place for believers. His death and resurrection, as well as His ascension and return to heaven, would prepare a place for them. [3] The place, the Father"s house or heaven, already existed when Jesus spoke these words. He would not go to heaven to create a place for believers there. Rather all that He would do from His death to His return to heaven would constitute preparation for believers to join Him there ultimately. The idea that Jesus is presently constructing dwelling places for believers in heaven and has been doing so for2 ,000 years is not what Jesus meant here. Jesus" going itself prepared the place.

Context Summary

John 14:1-11 - Jesus, The Way, The Truth, And The Life
As He neared the end, our Lord could speak of little else than the Father. Heaven was His Father's house, where a prepared mansion awaits each of us, perfectly adapted to the peculiarities of our temperament. The yearning of the heart of man was truly set forth by Philip in his request to see the Father; but never before had it dawned upon human intelligence that the divine can find its supreme revelation in the simplicities and commonplaces of human existence. While Philip was waiting for the Father to be shown in lightning and thunder and the splendor of Sinai, he missed the daily unfolding of the life with which he dwelt in daily contact. To see Jesus was to see the Father. Nothing could more certainly prove the need of the Holy Spirit, by whom alone we can know the Lord. [source]

Chapter Summary: John 14

1  Jesus comforts his disciples with the hope of heaven;
5  professes himself the way, the truth, and the life, and one with the Father;
13  assures their prayers to be effectual;
15  requires obedience;
16  promises the Comforter;
27  and leaves his peace with them

Greek Commentary for John 14:2

Mansions [μοναι]
Old word from μενω — menō to abide, abiding places, in N.T. only here and John 14:23. There are many resting-places in the Father‘s house 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 Ellipsis of the verb (Mark 2:21; Revelation 2:5, Revelation 2:16; John 14:11). Here a suppressed condition of the second class (determined as unfulfilled) as the conclusion shows. I would have told you Regular construction for this apodosis For I go Reason for the consolation given, futuristic present middle indicative, and explanation of his words in John 13:33 that puzzled Peter so (John 13:36.). To prepare a place for you First aorist active infinitive of purpose of ετοιμαζω — hetoimazō to make ready, old verb from ετοιμος — hetoimos Here only in John, but in Mark 10:40 (Matthew 20:23). It was customary to send one forward for such a purpose (Numbers 10:33). So Jesus had sent Peter and John to make ready (this very verb) for the passover meal (Mark 14:12; Matthew 26:17). Jesus is thus our Forerunner (προδρομος — prodromos) in heaven (Hebrews 6:20). [source]
If it were not so, I would have told you [εἰ δὲ μὴ εἶπον ἂν ὑμῖν]
Wyc., If anything less, I had said to you. [source]
House [οἰκίᾳ]
The dwelling-place. Used primarily of the edifice (Matthew 7:24; Matthew 8:14; Matthew 9:10; Acts 4:34). Of the family or all the persons inhabiting the house (Matthew 12:25; John 4:53; 1 Corinthians 16:15; Matthew 10:13). Of property (Matthew 23:14; Mark 12:40). Here meaning heaven. [source]
Mansions [μοναὶ]
Only here and John 14:23. From μένω tostay or abide. Originally a staying or abiding or delay. Thus Thucydides, of Pausanias: “He settled at Colonae in Troas, and was reported to the Ephors to be negotiating with the Barbarians, and to be staying there ( τὴν μονὴν ποιούμενος , Literally, making a stay ) for no good purpose” (i., 131). Thence, a staying or abiding-place; an abode. The word mansion has a similar etymology and follows the same course of development, being derived from manere, to remain. Mansio is thus, first, a staying, and then a dwelling-place. A later meaning of both mansio and μονή is a halting-place or station on a journey. Some expositors, as Trench and Westcott, explain the word here according to this later meaning, as indicating the combination of the contrasted notions of progress and repose in the vision of the future. This is quite untenable. The word means here abodes. Compare Homer's description of Priam's palace:“A palace built with graceful porticoes,And fifty chambers near each other, walled With polished stone, the rooms of Priam's sons-DIVIDER-
And of their wives; and opposite to these-DIVIDER-
Twelve chambers for his daughters, also near-DIVIDER-
Each other; and, with polished marble walls,-DIVIDER-
The sleeping-rooms of Priam's sons-in-law-DIVIDER-
And their unblemished consorts.”“Iliad,” vi., 242-250. Godet remarks: “The image is derived from those vast oriental palaces, in which there is an abode not only for the sovereign and the heir to the throne, but also for all the sons of the king, however numerous they may be.” [source]

I go to prepare, etc. []
Many earlier interpreters refer I would have told you to these words, and render I would have told you that I go to prepare a place for you. But this is inadmissible, because Jesus says (John 14:3) that He is actually going to prepare a place. The better rendering regards if it were not so, I would have told you, as parenthetical, and connects the following sentence with are many mansions, by means of ὅτι , for or because, which the best texts insert. “In my Father's house are many mansions (if it were not so, I would have told you), for I go to prepare a place for you.” [source]
I go to prepare []
Compare Numbers 10:33. Also Hebrews 6:20, “whither the forerunner is for us entered, even Jesus.” [source]
A place [τόπον]
See on John 11:48. The heavenly dwelling is thus described by three words: house, abode, place. [source]

Reverse Greek Commentary Search for John 14:2

Mark 3:18 Thaddaeus or Lebbaeus , as in Matthew 10:3 []
He is the Judas of John 14:22. Luther calls him der fromme Judas (the good Judas ). The two surnames, Lebbaeus and Thaddaeus, mean the same thing - beloved child. [source]
John 8:35 Abideth not in the house forever []
A slave has no permanent place in the house. He may be sold, exchanged, or cast out. Compare Genesis 21:10; Galatians 4:30. House. See Hebrews 3:6; John 14:2. The elder son in the parable of the prodigal (Luke 15:29), denies his sonship by the words, “These many years do I serve thee ( δουλεύω ).” [source]
John 8:12 The light of the world [τὸ φῶς τοῦ κόσμου]
Not λύχνος , a lamp, as John the Baptist (John 8:35). Light is another of John's characteristic terms and ideas, playing a most important part in his writings, as related to the manifestation of Jesus and His work upon men. He comes from God, who is light (1 John 1:5). “In Him was life, and the life was the light of men” (John 1:4). The Word was among men as light before the incarnation (John 1:9; John 9:5), and light came with the incarnation (John 3:19-21; John 8:12; John 12:46). Christ is light through the illuminating energy of the Spirit (John 14:21, John 14:26; John 16:13; 1 John 2:20, 1 John 2:27), which is received through love (John 14:22, John 14:23). The object of Christ's work is to make men sons of light (John 12:36, John 12:46), and to endow them with the light of life (John 8:12). In John 8:20, we are told that Jesus spake these words in the Treasury. This was in the Court of the Women, the most public part of the temple. Four golden candelabra stood there, each with four golden bowls, each one filled from a pitcher of oil by a youth of priestly descent. These were lighted on the first night of the Feast of Tabernacles. It is not unlikely that they may have suggested our Lord's figure, but the figure itself was familiar both from prophecy and from tradition. According to tradition, Light was one of the names of the Messiah. See Isaiah 9:1; Isaiah 42:6; Isaiah 49:6; Isaiah 60:1-3; Malachi 4:2; Luke 2:32. [source]
John 15:9 In my love [ἐν τῇ ἀγάπῃ τῇ ἐμῇ]
Literally, in the love, that which is mine. Not only the love of the disciple for Christ, nor the love of Christ for the disciple, but the Christ-principle of love which includes both. See the same form of expression in the joy that is mine, John 15:11; John 3:29; John 17:13; the judgment (John 5:30; John 8:16); the commandments (John 14:15); peace (John 14:27). [source]
John 14:23 Abode [μονὴν]
See on John 14:2. Compare 1 John 2:24; 1 John 5:15. [source]
John 14:24 My sayings [λόγους]
Rev., words. Compare word, John 14:23. The constituent parts of the one word. [source]
John 14:18 Comfortless [ὀρφανούς]
Literally, bereft or orphans. Only here and James 1:27, where it is rendered fatherless. Compare my little children (John 13:33). “He hath not left us without a rule (John 13:34); nor without an example (John 13:15); nor without a motive (John 14:15); nor without a strength (John 15:5); nor without a warning (John 15:2, John 15:6); nor without a Comforter (John 14:18); nor without a reward (John 14:2) (James Ford, “The Gospel of St. John Illustrated”). [source]
John 14:2 Mansions [μοναὶ]
Only here and John 14:23. From μένω tostay or abide. Originally a staying or abiding or delay. Thus Thucydides, of Pausanias: “He settled at Colonae in Troas, and was reported to the Ephors to be negotiating with the Barbarians, and to be staying there ( τὴν μονὴν ποιούμενος , Literally, making a stay ) for no good purpose” (i., 131). Thence, a staying or abiding-place; an abode. The word mansion has a similar etymology and follows the same course of development, being derived from manere, to remain. Mansio is thus, first, a staying, and then a dwelling-place. A later meaning of both mansio and μονή is a halting-place or station on a journey. Some expositors, as Trench and Westcott, explain the word here according to this later meaning, as indicating the combination of the contrasted notions of progress and repose in the vision of the future. This is quite untenable. The word means here abodes. Compare Homer's description of Priam's palace:“A palace built with graceful porticoes,And fifty chambers near each other, walled With polished stone, the rooms of Priam's sons-DIVIDER-
And of their wives; and opposite to these-DIVIDER-
Twelve chambers for his daughters, also near-DIVIDER-
Each other; and, with polished marble walls,-DIVIDER-
The sleeping-rooms of Priam's sons-in-law-DIVIDER-
And their unblemished consorts.”“Iliad,” vi., 242-250. Godet remarks: “The image is derived from those vast oriental palaces, in which there is an abode not only for the sovereign and the heir to the throne, but also for all the sons of the king, however numerous they may be.” [source]

John 14:16 Comforter [παράκλητον]
Only in John's Gospel and First Epistle (John 14:16, John 14:26; John 15:26; John 16:7; 1 John 2:13. From παρά , to the side of, and καλέω , to summon. Hence, originally, one who is called to another's side to aid him, as an advocate in a court of justice. The later, Hellenistic use of παρακαλεῖν and παράκλησις , to denote the act of consoling and consolation, gave rise to the rendering Comforter, which is given in every instance in the Gospel, but is changed to advocate in 1 John 2:1, agreeably to its uniform signification in classical Greek. The argument in favor of this rendering throughout is conclusive. It is urged that the rendering Comforter is justified by the fact that, in its original sense, it means more than a mere consoler, being derived from the Latin confortare, to strengthen, and that the Comforter is therefore one who strengthens the cause and the courage of his client at the bar: but, as Bishop Lightfoot observes, the history of this interpretation shows that it is not reached by this process, but grew out of a grammatical error, and that therefore this account can only be accepted as an apology after the fact, and not as an explanation of the fact. The Holy Spirit is, therefore, by the word παράκλητος , of which Paraclete is a transcription, represented as our Advocate or Counsel, “who suggests true reasonings to our minds, and true courses of action for our lives, who convicts our adversary, the world, of wrong, and pleads our cause before God our Father.” It is to be noted that Jesus as well as the Holy Spirit is represented as Paraclete. The Holy Spirit is to be another Paraclete, and this falls in with the statement in the First Epistle, “we have an advocate with God, even Jesus Christ.” Compare Romans 8:26. See on Luke 6:24. Note also that the word another is ἄλλον , and not ἕτερον , which means different. The advocate who is to be sent is not different from Christ, but another similar to Himself. See on Matthew 6:24. [source]
John 14:1 Heart [καρδία]
Never used in the New Testament, as in the Septuagint, of the mere physical organ, though sometimes of the vigor and sense of physical life (Acts 14:17; James 5:5; Luke 21:34). Generally, the center of our complex being - physical, moral, spiritual, and intellectual. See on Mark 12:30. The immediate organ by which man lives his personal life, and where that entire personal life concentrates itself. It is thus used sometimes as parallel to ψυχή , the individual life, and to πνεῦμα theprinciple of life, which manifests itself in the ψυχή . Strictly, καρδία is the immediate organ of ψυχή , occupying a mediating position between it and πνεῦμα . In the heart ( καρδία ) the spirit ( πνεῦμα ), which is the distinctive principle of the life or soul ( ψυχή ), has the seat of its activity. Emotions of joy or sorrow are thus ascribed both to the heart and to the soul. Compare John 14:27, “Let not your heart ( καρδιά ) be troubled;” and John 12:27, “Now is my soul ( ψυχή ) troubled.” The heart is the focus of the religious life (Matthew 22:37; Luke 6:45; 2 Timothy 2:22). It is the sphere of the operation of grace (Matthew 13:19; Luke 8:15; Luke 24:32; Acts 2:37; Romans 10:9, Romans 10:10). Also of the opposite principle (John 13:2; Acts 5:3). Used also as the seat of the understanding; the faculty of intelligence as applied to divine things (Matthew 13:15; Romans 1:21; Mark 8:17). [source]
John 1:35 Two of his disciples []
The one was Andrew (John 1:41), the other the Evangelist himself, who studiously refrains from mentioning his own name throughout the narrative. The name of James the elder also does not appear, nor that of Salome, the Evangelist's mother, who is mentioned by name in Mark's Gospel (Mark 15:40; Mark 16:1). The omission of his own name is the more significant from the fact that he is habitually exact in defining the names in his narrative. Compare the simple designation Simon (John 1:42) with subsequent occurrences of his name after his call, as John 1:42; John 13:6; John 21:15, etc. Also Thomas (John 11:16; John 20:24; John 21:2); Judas Iscariot (John 6:71; John 12:4; John 13:2, John 13:26); the other Judas (John 14:22). Note also that he never speaks of the Baptist as John the Baptist, like the other three Evangelists, but always as John. [source]
John 11:11 Is fallen asleep [κεκοιμηται]
Perfect passive indicative of κοιμαω — koimaō old verb to put to sleep. Common as a metaphor for death like our cemetery. I go Futuristic use of the present tense as in John 14:2. That I may awake him out of sleep Purpose clause with ινα — hina and the first aorist active subjunctive of εχυπνιζω — exupnizō a late compound (εχ υπνος — ex class="normal greek">απυπνιζω — hupnos sleep) for the older κοιμαομαι — aphupnizō here only in the N.T. See Job 14:12 where also it occurs along with koimaomai f0). [source]
John 11:11 I go [πορευομαι]
Futuristic use of the present tense as in John 14:2. That I may awake him out of sleep Purpose clause with ινα — hina and the first aorist active subjunctive of εχυπνιζω — exupnizō a late compound (εχ υπνος — ex class="normal greek">απυπνιζω — hupnos sleep) for the older κοιμαομαι — aphupnizō here only in the N.T. See Job 14:12 where also it occurs along with koimaomai f0). [source]
John 14:13 Whatsoever ye shall ask [οτι αν αιτησητε]
Indefinite relative clause with οτι — hoti (neuter accusative singular of οστις — hostis), αν — an and the aorist active subjunctive of αιτεω — aiteō This is an advance thought over John 14:12. In my name First mention of his “name” as the open sesame to the Father‘s will. See also John 14:26; John 15:16; John 16:23, John 16:24, John 16:26. That will I do The Father answers prayers (John 15:16; John 16:23), but so does the Son (here and John 14:14). The purpose (ινα — hina clause with first aorist passive subjunctive of δοχαζω — doxazō) is “that the Father may be glorified in the Son.” Plead Christ‘s name in prayer to the Father. [source]
John 14:15 If ye love me [εαν αγαπατε με]
Third-class condition “if ye keep on loving (present active subjunctive, same contract form as indicative) me.” Cf. John 14:23. Ye will keep Future active of τηρεω — tēreō not aorist imperative τηρησατε — tērēsate (keep) as some MSS. have. For this phrase see also John 8:51; John 14:23, John 14:24; John 15:20; 1 John 2:5. Continued love prevents disobedience. [source]
John 12:4 Judas Iscariot [Ιουδας ο Ισκαριωτης]
See ο Ισκαριωτης — ho Iskariōtēs in John 14:22. See John 6:71; John 13:1 for like description of Judas save that in John 6:71 the father‘s name is given in the genitive, Σιμωνος — Simōnos and Ισκαριωτου — Iskariōtou (agreeing with the father), but in John 13:1 Ισκαριωτης — Iskariōtēs agrees with Ιουδας — Ioudas not with Σιμωνος — Simōnos Clearly then both father and son were called “Iscariot” or man of Kerioth in the tribe of Judah (Joshua 15:25). Judas is the only one of the twelve not a Galilean. One of his disciples Likewise in John 6:71, only there εκ — ek is used after εις — heis as some MSS. have here. This is the shameful fact that clung to the name of Judas. Which should betray him John does not say in John 6:71 Μελλω — Mellō here simply points to the act as future, not as necessary. Note the contrast between Mary and Judas. “Mary in her devotion unconsciously provides for the honour of the dead. Judas in his selfishness unconsciously brings about the death itself” (Westcott). [source]
John 13:1 Now before the feast of the passover [προ δε της εορτης του πασχα]
Just before, John means, not twenty-four hours before, that is our Thursday evening (beginning of 15th of Nisan, sunset to sunset Jewish day), since Jesus was crucified on Friday 15th of Nisan. Hence Jesus ate the regular passover meal at the usual time. The whole feast, including the feast of unleavened bread, lasted eight days. For a discussion of the objections to this interpretation of John in connexion with the Synoptic Gospels one may consult my Harmony of the Gospels, pp. 279-84, and David Smith‘s In the Days of His Flesh, Appendix VIII. The passover feast began on the 15th Nisan at sunset, the passover lamb being slain the afternoon of 14th Nisan. There seems no real doubt that this meal in John 13:1-30 is the real passover meal described by the Synoptics also (Mark 14:18-21; Matthew 26:21-25; Luke 22:21-23), followed by the institution of the Lord‘s Supper. Thus understood John 13:1 here serves as an introduction to the great esoteric teaching of Christ to the apostles (John 13:2-17:26), called by Barnas Sears The Heart of Christ. This phrase goes with the principal verb ηγαπησεν — ēgapēsen (loved). Knowing Second perfect active participle, emphasizing the full consciousness of Christ. He was not stumbling into the dark as he faced “his hour” See John 18:4; John 19:28 for other examples of the insight and foresight (Bernard) of Jesus concerning his death. See on John 12:23 for use before by Jesus. That he should depart Sub-final use of ινα — hina with second aorist active subjunctive of μεταβαινω — metabainō old word, to go from one place to another, here (John 5:24; 1 John 3:14) to go from this world (John 8:23) back to the Father from whom he had come (John 14:12, John 14:28; John 16:10, John 16:28; John 17:5). His own which were in the world His own disciples (John 17:6, John 17:9, John 17:11), those left in the world when he goes to the Father, not the Jews as in John 1:11. See Acts 4:23; 1 Timothy 5:8 for the idiom. John pictures here the outgoing of Christ‘s very heart‘s love (chs. John 13-17) towards these men whom he had chosen and whom he loved “unto the end” (εις τελος — eis telos) as in Matthew 10:22; Luke 18:15, but here as in 1 Thessalonians 2:16 rather “to the uttermost.” The culmination of the crisis (“his hour”) naturally drew out the fulness of Christ‘s love for them as is shown in these great chapters (John 13-17). [source]
John 13:19 From henceforth [απ αρτι]
“From now on,” as in John 14:7; Matthew 23:39; Revelation 14:13. Before it come to pass Προ — Pro with ablative of the articular second aorist middle infinitive γινομαι — ginomai (before the coming to pass). When it is come to pass Indefinite relative clause with οταν — hotan and the second aorist middle subjunctive of γινομαι — ginomai “whenever it does come to pass.” That ye may believe Purpose clause with ινα — hina and present active subjunctive of πιστευω — pisteuō “that ye may keep on believing.” Cf. Isaiah 48:5. That I am he As Jesus has repeatedly claimed to be the Messiah (John 8:24, John 8:58, etc.). Cf. also John 14:29 (πιστευσητε — pisteusēte here); John 16:4. [source]
John 13:21 He was troubled in the spirit [εταραχτη τοι πνευματι]
First aorist passive indicative of ταρασσω — tarassō and the locative case of πνευμα — pneuma See note on John 11:33 and note on John 12:27 for this use of ταρασσω — tarassō for the agitation of Christ‘s spirit. In John 14:1, John 14:27 it is used of the disciples. Jesus was one with God (John 5:19) and yet he had our real humanity (John 1:14). Testified First aorist active indicative of μαρτυρεω — martureō definite witness as in John 4:44; John 18:37. One of you shall betray me Future active of παραδιδωμι — paradidōmi to betray, the word so often used of Judas. This very language occurs in Mark 14:18; Matthew 26:21 and the idea in Luke 22:21. Jesus had said a year ago that “one of you is a devil” (John 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. [source]
John 14:23 If a man love me [εαν τις αγαπαι με]
Condition of third class with εαν — ean and present active subjunctive, “if one keep on loving me.” That is key to the spiritual manifestation We will come Future middle of ερχομαι — erchomai and first person plural (the Father and I), not at the judgment, but here and now. And make our abode with him See John 14:2 for the word μονη — monē (dwelling, abiding place). If the Holy Spirit “abides” (μενει — menei John 14:17) in you, that heart becomes a temple (ναος — naos) of the Holy Spirit (1 Corinthians 3:16.), and so a fit dwelling place for the Father and the Son, a glorious and uplifting reality. [source]
John 16:23 Ye shall ask me nothing [εμε ουκ ερωτησετε]
Either in the sense of question (original meaning of ερωταω — erōtaō) as in John 16:19, John 16:30 since he will be gone or in the sense of request or favours (like αιτεω — aiteō in this verse) as in John 14:16; Acts 3:2. In John 16:26 both αιτεω — aiteō and ερωταω — erōtaō occur in this sense. Either view makes sense here. If ye shall ask Third-class condition, αν — an like εαν — ean with first aorist active subjunctive of αιτεω — aiteō See note on John 14:26 for “in my name.” [source]
John 16:26 I say not [ου λεγω]
“I speak not.” Christ did pray for the disciples before his death (John 14:16; John 17:9, John 17:15, John 17:24) and he prays also for sinners (Luke 23:34; 1 John 2:1). Here it is the special love of God for disciples of Jesus (John 14:21, John 14:23; John 17:23; 1 John 4:19). Note αιτεω — aiteō and ερωταω — erōtaō used in practically the same sense as in John 16:23. [source]
John 14:2 Mansions [μοναι]
Old word from μενω — menō to abide, abiding places, in N.T. only here and John 14:23. There are many resting-places in the Father‘s house 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 Ellipsis of the verb (Mark 2:21; Revelation 2:5, Revelation 2:16; John 14:11). Here a suppressed condition of the second class (determined as unfulfilled) as the conclusion shows. I would have told you Regular construction for this apodosis For I go Reason for the consolation given, futuristic present middle indicative, and explanation of his words in John 13:33 that puzzled Peter so (John 13:36.). To prepare a place for you First aorist active infinitive of purpose of ετοιμαζω — hetoimazō to make ready, old verb from ετοιμος — hetoimos Here only in John, but in Mark 10:40 (Matthew 20:23). It was customary to send one forward for such a purpose (Numbers 10:33). So Jesus had sent Peter and John to make ready (this very verb) for the passover meal (Mark 14:12; Matthew 26:17). Jesus is thus our Forerunner (προδρομος — prodromos) in heaven (Hebrews 6:20). [source]
John 14:16 And I will pray the Father [καγω ερωτησω τον πατερα]
Ερωταω — Erōtaō for prayer, not question (the old use), also in John 16:23 (prayer to Jesus in same sense as αιτεω — aiteō), John 14:26 (by Jesus as here); John 17:9 (by Jesus), “make request of.” Another Comforter Another of like kind This old word (Demosthenes), from παρακαλεω — parakaleō 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 Romans 8:26-34. Cf. Deissmann, Light, etcp. 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, John 14:26; John 15:26; John 16:7; 1 John 2:1). For ever This the purpose See John 4:14 for the idiom. [source]
John 14:22 Not Iscariot [ουχ ο Ισκαριωτης]
Judas Iscariot had gone (John 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 (Mark 3:17; Matthew 10:3) and the brother (or son) of James (Luke 6:16; Acts 1:13). This is the fourth interruption of the talk of Jesus (by Peter, John 13:36; by Thomas, John 14:5; by Philip, John 14:8; by Judas, John 14:22). And not to the world Judas caught at the word εμπανιζω — emphanizō in John 14:21 as perhaps a Messianic theophany visible to all the world as at the judgment (John 5:27.). He seems to suspect a change of plan on the part of Jesus (τι γεγονεν οτι — ti gegonen hoti = how has it happened that). [source]
John 14:26 Whom [ο]
Grammatical neuter, but “whom” is correct translation. The Father will send the Holy Spirit (John 14:16; Luke 24:49; Acts 2:33), but so will the Son (John 15:26; John 16:7) as Jesus breathes the Holy Spirit upon the disciples (John 20:22). There is no contradiction in this relation of the Persons in the Trinity (the Procession of the Holy Spirit). Here the Holy Spirit (full title as in Mark 3:29; Matthew 12:32; Luke 12:10) is identified with the Paraclete. He Emphatic demonstrative pronoun and masculine like παρακλητος — paraklētos Shall teach you all things The Holy Spirit knows “the deep things of God” (1 Corinthians 2:10) and he is our Teacher in the Dispensation of the Holy Spirit of both new truth (John 14:25) and old. Bring to your remembrance Future active indicative of υπομιμνησκω — hupomimnēskō old verb to remind, to recall, here only in this Gospel (cf. 3 John 1:10; 2 Timothy 2:14) and with two accusatives (person and thing). After pentecost the disciples will be able better to recall and to understand what Jesus had said (how dull they had been at times) and to be open to new revelations from God (cf. Peter at Joppa and Caesarea). [source]
John 15:26 When the Comforter is come [οταν ελτηι ο παρακλητος]
Indefinite temporal clause with οταν — hotan and the second aorist active subjunctive of ερχομαι — erchomai “whenever the Comforter comes.” Whom I will send unto you from the Father As in John 16:7, but in John 14:16, John 14:26 the Father sends at the request of or in the name of Jesus. Cf. Luke 24:49; Acts 2:33. This is the Procession of the Holy Spirit from the Father and from the Son. Which Grammatical neuter to agree with πνευμα — pneuma and should be rendered “who” like ο — ho in John 14:26. Proceedeth from the Father “From beside the Father” as in the preceding clause. He Emphatic masculine pronoun, not neuter Future active of μαρτυρεω — martureō This is the mission of the Paraclete (John 16:14) as it should be ours. [source]
John 7:33 Yet a little while [ετι χρονον μικρον]
Accusative of extent of time. It was only six months to the last passover of Christ‘s ministry and he knew that the end was near. I go unto him that sent me See the same words in John 16:5. υπαγω — Hupagō old compound See John 16:7-10 for three words for going common in John (απερχομαι — poreuomai go for a purpose, υπαγω — aperchomai to go away, υπαγω — hupagō to withdraw personally). Hupagō often in John of going to the Father or God (John 8:14, John 8:21; John 13:3, John 13:33, John 13:36; John 14:4, John 14:5, John 14:28; John 15:16; John 16:4, John 16:7, John 16:10, John 16:17). See John 6:21. It was enigmatic language to the hearers. [source]
John 7:33 I go unto him that sent me [υπαγω προς τον πεμπσαντα με]
See the same words in John 16:5. υπαγω — Hupagō old compound See John 16:7-10 for three words for going common in John (απερχομαι — poreuomai go for a purpose, υπαγω — aperchomai to go away, υπαγω — hupagō to withdraw personally). Hupagō often in John of going to the Father or God (John 8:14, John 8:21; John 13:3, John 13:33, John 13:36; John 14:4, John 14:5, John 14:28; John 15:16; John 16:4, John 16:7, John 16:10, John 16:17). See John 6:21. It was enigmatic language to the hearers. [source]
John 16:33 That in me ye may have peace [ινα εν εμοι ειρηνην εχητε]
Present active subjunctive of εχω — echō “that ye may keep on having peace in me,” even when I am put to death, peace to be found nowhere save in me (John 14:27). Be of good cheer Imperative active from ταρσος — tharsos courage (Acts 28:15). A word for courage in the face of danger, only here in John, but see Matthew 9:2, Matthew 9:22; Mark 10:49. I have overcome the world Perfect active indicative of τετελεσται — nikaō to be victorious, to conquer. Always of spiritual victory in the N.T. See 1 John 5:4. This majestic proclamation of victory over death may be compared with υπερνικωμεν — tetelestai (It is finished) in John 19:30 as Christ died and with Paul‘s hupernikōmen (we are more than conquerors) in Romans 8:37. [source]
John 17:1 Lifting up [επαρας]
First aorist active participle of επαιρω — epairō old and common verb with οπταλμους — ophthalmous (eyes) as in John 4:35; John 6:5; John 11:41. Father Vocative form as in John 16:5, John 16:11; John 11:41, Christ‘s usual way of beginning his prayers. It is inconceivable that this real Lord‘s Prayer is the free composition of a disciple put into the mouth of Jesus. It is rather “the tenacious memory of an old man recalling the greatest days of his life” (Bernard), aided by the Holy Spirit promised for this very purpose (John 14:26; John 16:13.). Jesus had the habit of prayer (Mark 1:35; Mark 6:46; Matthew 11:25.; Luke 3:21; Luke 5:16; Luke 6:12; Luke 9:18, Luke 9:28; Luke 11:22, Luke 11:42; Luke 23:34, Luke 23:46; John 11:41; John 12:27). He prayed here for himself (John 17:1-5), for the disciples (John 17:6-19), for all believers (John 17:20-26). The prayer is similar in spirit to the Model Prayer for us in Matthew 6:9-13. The hour for his glorification has come as he had already told the disciples (John 13:31.; John 12:23). Glorify thy Son First aorist active imperative of δοχαζω — doxazō the only personal petition in this prayer. Jesus had already used this word δοχαζω — doxazō for his death (John 13:31.). Here it carries us into the very depths of Christ‘s own consciousness. It is not merely for strength to meet the Cross, but for the power to glorify the Father by his death and resurrection and ascension, “that the Son may glorify thee” Purpose clause with ινα — hina and the first aorist active subjunctive. [source]
John 20:19 When therefore it was evening on that day [ουσης ουν οπσιας τηι ημεραι εκεινει]
Genitive absolute with οπσια — opsia John often uses this note of time (John 1:39; John 5:9; John 11:53; John 14:20; John 16:23, John 16:26). The addition of τηι μιαι σαββατων — tēi miāi sabbatōn (see John 20:1 for this use of μιαι — miāi like πρωτηι — prōtēi) proves that John is using Roman time, not Jewish, for here evening follows day instead of preceding it. When the doors were shut Genitive absolute again with perfect passive participle of κλειω — kleiō shut to keep the Jews out. News of the empty tomb had already spread (Matthew 28:11). See John 7:13 for the phrase “for fear of the Jews”; cf. John 12:42. Stood in the midst Second aorist (ingressive) active (intransitive) of ιστημι — histēmi “stepped into the midst.” Peace be unto you The usual oriental salutation as in John 20:21, John 20:26; Luke 24:36, here with probable reference to John 14:27 (Christ‘s legacy of peace). [source]
John 20:22 He breathed on them [ενεπυσησεν]
First aorist active indicative of εμπυσαω — emphusaō late verb, here only in N.T. though eleven times in the lxx and in the papyri. It was a symbolic art with the same word used in the lxx when God breathed the breath of life upon Adam (Gen 2:7). It occurs also in Ezek 37:9. See Christ‘s promise in John 16:23. Jesus gives the disciples a foretaste of the great pentecost. Receive ye the Holy Ghost Second aorist (ingressive) active imperative of λαμβανω — lambanō Note absence of article here (πνευμα αγιον — pneuma hagion) though το πνευμα το αγιον — to pneuma to hagion in John 14:26. No real distinction is to be observed, for Holy Spirit is treated as a proper name with or without the article. [source]
John 3:16 For so [ουτως γαρ]
This use of γαρ — gar is quite in John‘s style in introducing his comments (John 2:25; John 4:8; John 5:13, etc.). This “Little Gospel” as it is often called, this “comfortable word” (the Anglican Liturgy), while not a quotation from Jesus is a just and marvellous interpretation of the mission and message of our Lord. In John 3:16-21 John recapitulates in summary fashion the teaching of Jesus to Nicodemus. Loved First aorist active indicative of αγαπαω — agapaō the noble word so common in the Gospels for the highest form of love, used here as often in John (John 14:23; John 17:23; 1 John 3:1; 1 John 4:10) of God‘s love for man (cf. 2 Thessalonians 2:16; Romans 5:8; Ephesians 2:4). In John 21:15 John presents a distinction between αγαπαω — agapaō and πιλεω — phileō Αγαπαω — Agapaō is used also for love of men for men (John 13:34), for Jesus (John 8:42), for God (1 John 4:10). The world The whole cosmos of men, including Gentiles, the whole human race. This universal aspect of God‘s love appears also in 2 Corinthians 5:19; Romans 5:8. That he gave The usual classical construction with ωστε — hōste and the indicative (first aorist active) practical result, the only example in the N.T. save that in Galatians 2:13. Elsewhere ωστε — hōste with the infinitive occurs for actual result (Matthew 13:32) as well as purpose (Matthew 10:1), though even this is rare. His only begotten Son “The Son the only begotten.” For this word see note on John 1:14, note on John 1:18; and John 3:18. The rest of the sentence, the purpose clause with ιναεχηι — hina -εις αυτον — echēi precisely reproduces the close of John 3:15 save that εν αυτωι — eis auton takes the place of πιστευων — en autōi (see John 1:12) and goes certainly with εχηι — pisteuōn (not with εν αυτωι — echēi as μη αποληται αλλα — en autōi in John 3:15) and the added clause “should not perish but” The same contrast between “perish” and “eternal life” (for this world and the next) appears also in John 10:28. On “perish” see also John 17:12. [source]
John 5:18 Sought the more [μαλλον εζητουν]
Imperfect active of ζητεω — zēteō graphic picture of increased and untiring effort “to kill him” John repeats this clause “they sought to kill him” in John 7:1, John 7:19, John 7:25; John 8:37, John 8:40. Their own blood was up on this Sabbath issue and they bend every energy to put Jesus to death. If this is a passover, this bitter anger, murderous wrath, will go on and grow for two years. Not only brake the Sabbath Imperfect active of λυω — luō He was now a common and regular Sabbath-breaker. Λυω — Luō means to loosen, to set at naught. The papyri give examples of λυω — luō in this sense like λυειν τα πεντη — luein ta penthē (to break the period of mourning). This was the first grudge against Jesus, but his defense had made the offense worse and had given them a far graver charge. But also called God his own Father “His own” Ισος — Isos is an old common adjective (in papyri also) and means equal. In Philemon 2:6 Paul calls the Pre-incarnate Christ ισα τεωι — isa theōi “equal to God” (plural ισα — isa attributes of God). Bernard thinks that Jesus would not claim to be ισος τεωι — isos theōi because in John 14:28 he says: “The Father is greater than I.” And yet he says in John 14:7 that the one who sees him sees in him the Father. Certainly the Jews understood Jesus to claim equality with the Father in nature and privilege and power as also in John 10:33; John 19:7. Besides, if the Jews misunderstood Jesus on this point, it was open and easy for him to deny it and to clear up the misapprehension. This is precisely what he does not do. On the contrary Jesus gives a powerful apologetic in defense of his claim to equality with the Father (verses 19-47). [source]
John 7:4 In secret [εν κρυπτωι]
See Matthew 6:4, Matthew 6:6 for this phrase. Openly “In public” See Matthew 8:32. Common in John (John 7:13, John 7:26; John 10:24; John 16:25, John 16:29; John 18:20; here again contrasted with en kruptōi). It is wise advice in the abstract that a public teacher must allow inspection of his deeds, but the motive is evil. They might get Jesus into trouble. εν κρυπτωι — If thou doest these things This condition of the first class assumes the reality of the deeds of Jesus, but the use of the condition at all throws doubt on it all as in Matthew 4:3, Matthew 4:6. Manifest thyself First aorist active imperative of πανερωσον σεαυτον — phaneroō To the world Not just to “thy disciples,” but to the public at large as at the feast of tabernacles. See John 8:26; John 14:22 for this use of τωι κοσμωι — kosmos f0). [source]
John 8:14 Even if [καν]
That is και εαν — kai ean a condition of the third class with the present active subjunctive μαρτυρω — marturō Jesus means that his own witness concerning himself is true In this terse sentence with two indirect questions Jesus alludes to his pre-existence with the Father before his Incarnation as in John 17:5 and to the return to the Father after the death and resurrection as in John 13:3; John 14:2. He again puts both ideas together in one crisp clause in John 16:28 for the apostles who profess to understand him then. But here these Pharisees are blind to the words of Jesus. “But ye know not whence I come nor whither I go” He had spoken of his heavenly destiny (John 7:33). Jesus alone knew his personal consciousness of his coming from, fellowship with, and return to the Father. Stier (Words of the Lord Jesus) argues that one might as well say to the sun, if claiming to be the sun, that it was night, because it bore witness of itself. The answer is the shining of the sun. [source]
John 8:51 If a man keep my word [εαν τις τον εμον λογον τηρησηι]
Condition of third class with εαν — ean and constative aorist active subjunctive of τηρεω — tēreō Repeated in John 8:52. See John 8:43 about hearing the word of Christ. Common phrase in John (John 8:51, John 8:52, John 8:55; John 14:23, John 14:24; John 15:20; John 17:6; 1 John 2:5). Probably the same idea as keeping the commands of Christ (John 14:21). He shall never see death Spiritual death, of course. Strong double negative ου μη — ou mē with first aorist active subjunctive of τεωρεω — theōreō The phrase “see death” is a Hebraism (Psalm 89:48) and occurs with ιδειν — idein (see) in Luke 2:26; Hebrews 11:5. No essential difference meant between οραω — horaō and τεωρεω — theōreō See John 14:23 for the blessed fellowship the Father and the Son have with the one who keeps Christ‘s word. [source]
Acts 1:13 Judas the son of James [ουδας Ιακωβου]
Literally, Judas of James, whether son or brother (cf. Judges 1:1) we do not really know. “Of James” is added to distinguish him from Judas Iscariot (John 14:22). However we take it, he must be identified with the Thaddaeus (=Lebbaeus) of Mark and Matthew to make the list in the third group identical. No name appears in Acts for that of Judas Iscariot. [source]
Acts 1:13 They were abiding [ησαν καταμενοντες]
Periphrastic imperfect active. Perfective use of κατα — kata to abide permanently. It is possible that this is the house of Mary the mother of John Mark where the disciples later met for prayer (Acts 12:12). Here alone in the N.T., though old compound. Some MSS. here read παραμενοντες — paramenontes This could mean constant residence, but most likely frequent resort for prayer during these days, some being on hand all the time as they came and went. Simon the Zealot (Σιμον ο ηλωτης — Simon ho Zēlōtēs). Called Simon the Cananaean (ο Χαναναιος — ho Cananaios) in Matthew 10:4, Mark 3:18, but Zealot in Luke 6:16 as here giving the Greek equivalent of the Aramaic word because Luke has Gentiles in mind. The epithet (member of the party of Zealots) clung to him after he became an apostle and distinguishes him from Simon Peter. See note in Volume 1 on the Gospel of Matthew for discussion of the four lists of the apostles. Judas the son of James Literally, Judas of James, whether son or brother (cf. Judges 1:1) we do not really know. “Of James” is added to distinguish him from Judas Iscariot (John 14:22). However we take it, he must be identified with the Thaddaeus (=Lebbaeus) of Mark and Matthew to make the list in the third group identical. No name appears in Acts for that of Judas Iscariot. [source]
Acts 15:24 Have troubled you with words [εταραχαν υμας λογοις]
What a picture of turmoil in the church in Antioch, words, words, words. Aorist tense of the common verb ταρασσω — tarassō to agitate, to make the heart palpitate (John 14:1, John 14:27) and instrumental case of λογοις — logois Subverting your souls (ανασκευαζοντες τας πσυχας υμων — anaskeuazontes tas psuchas humōn). Present active participle of ανασκευαζω — anaskeuazō old verb (ανα — ana and σκευος — skeuos baggage) to pack up baggage, to plunder, to ravage. Powerful picture of the havoc wrought by the Judaizers among the simple-minded Greek Christians in Antioch. To whom we gave no commandment First aorist middle indicative of διαστελλω — diastellō old verb to draw asunder, to distinguish, to set forth distinctly, to command. This is a flat disclaimer of the whole conduct of the Judaizers in Antioch and in Jerusalem, a complete repudiation of their effort to impose the Mosaic ceremonial law upon the Gentile Christians. [source]
Romans 15:25 I go [πορευομαι]
Futuristic present as in John 14:2. Ministering unto the saints (διακονον τοις αγιοις — diakonon tois hagiois). Present active participle of purpose like ευλογουντα — eulogounta in Acts 3:26. This collection had been one of Paul‘s chief cares for over a year now (see 2 Corinthians 8; 2 Corinthians 9:1-15). See note on 2 Corinthians 8:4. [source]
Romans 9:23 Afore prepared [προητοίμασεν]
Only here and Ephesians 2:10. The studied difference in the use of this term instead of καταρτίζω tofit (Romans 9:22), cannot be overlooked. The verb is not equivalent to foreordained ( προορίζω ). Fitted, by the adjustment of parts, emphasizes the concurrence of all the elements of the case to the final result. Prepared is more general. In the former case the result is indicated; in the latter, the previousness. Note before prepared, while before is wanting in Romans 9:22. In this passage the direct agency of God is distinctly stated; in the other the agency is left indefinite. Here a single act is indicated; there a process. The simple verb ἑτοιμάζω often indicates, as Meyer remarks, to constitute qualitatively; i.e., to arrange with reference to the reciprocal quality of the thing prepared, and that for which it is prepared. See Luke 1:17; John 14:2; 1 Corinthians 2:9; 2 Timothy 2:21. “Ah, truly,” says Reuss, “if the last word of the christian revelation is contained in the image of the potter and the clay, it is a bitter derision of all the deep needs and legitimate desires of a soul aspiring toward its God. This would be at once a satire of reason upon herself and the suicide of revelation. But it is neither the last word nor the only word; nor has it any immediate observable bearing on the concrete development of our lives. It is not the only word, because, in nine-tenths of Scripture, it is as wholly excluded from the sphere of revelation as though it had been never revealed at all; and it is not the last word, because, throughout the whole of Scripture, and nowhere more than in the writings of the very apostle who has faced this problem with the most heroic inflexibility, we see bright glimpses of something beyond. How little we were intended to draw logical conclusions from the metaphor, is shown by the fact that we are living souls, not dead clay; and St. Paul elsewhere recognized a power, both within and without our beings, by which, as by an omnipotent alchemy, mean vessels can become precious, and vessels of earthenware be transmuted into vessels of gold” (Farrar). See note at end of ch. 11. [source]
2 Corinthians 1:3 All comfort [πάσης παρακλήσεως]
The earliest passage in the New Testament where this word comfort or its kindred verb is applied to God. Compare παράκλητος comforteradvocate, of the Holy Spirit, in John href="/desk/?q=joh+14:16&sr=1">John 14:16, John 14:26, etc. All is better rendered every: the God of every consolation. [source]
Philippians 3:20 Is in heaven [ὑπάρχει]
The use of this word instead of ἐστι isis peculiar. See on being, Phlippians 2:6. It has a backward look. It exists now in heaven, having been established there of old. Compare Hebrews 11:16; John 14:2. [source]
Colossians 3:15 Peace of Christ []
Which comes from Christ. See John 14:27; Ephesians 2:14. [source]
Colossians 3:15 The peace of Christ [η ειρηνη του Χριστου]
The peace that Christ gives (John 14:27). [source]
1 Thessalonians 5:23 The very God of peace [αὐτὸς ὁ Θεὸς τῆς εἰρήνης]
Better, the God of peace himself. God's work is contrasted with human efforts to carry out the preceding injunctions. The phrase God of peace only in Paul and Hebrews. See Romans 15:33; Romans 16:20; Philemon 4:9; Hebrews 13:20. The meaning is, God who is the source and giver of peace. Peace, in the Pauline sense, is not mere calm or tranquillity. It is always conceived as based upon reconciliation with God. God is the God of peace only to those who have ceased to be at war with him, and are at one with him. God's peace is not sentimental but moral. Hence the God of peace is the sanctifier. “Peace” is habitually used, both in the Old and New Testaments, in connection with the messianic salvation. The Messiah himself will be Peace (Micah 5:5). Peace is associated with righteousness as a messianic blessing (Psalm 72:7; Psalm 85:10). Peace, founded in reconciliation with God, is the theme of the gospel (Acts 10:36). The gospel is the gospel of peace (Ephesians 2:17; Ephesians 6:15; Romans 10:15). Christ is the giver of peace (John 14:27; John 16:33). [source]
2 Thessalonians 3:16 Give you peace [δοιη υμιν την ειρηνην]
Second aorist active optative (Koiné{[28928]}š) of διδωμι — didōmi not δωηι — dōēi (subjunctive). So also Romans 15:5; 2 Timothy 1:16, 2 Timothy 1:18. The Lord Jesus whose characteristic is peace, can alone give real peace to the heart and to the world. (John 14:27). [source]
1 Timothy 6:14 Commandment [ἐντολὴν]
Usually of a single commandment or injunction, but sometimes for the whole body of the moral precepts of Christianity, as 2 Peter 2:21; 2 Peter 3:2. The reference may be explained by ἡ παραγγελία thecommandment, 1 Timothy 1:5, meaning the gospel as the divine standard of conduct and faith. Comp. 2 Timothy 1:14. The phrase τηρεῖν τὴν ἐντολὴν tokeep the commandment is Johannine. See John 14:15, John 14:21; John 15:10; 1 John 2:3, 1 John 2:4; 1 John 3:22, 1 John 3:24; 1 John 5:3. [source]
Hebrews 11:16 For he hath prepared for them a city [ἡτοίμασιν γὰρ αὐτοῖς πόλιν]
Comp. Matthew 25:34; John 14:2; Revelation 21:2. City is significant, as showing that the fulfillment of God's promise lies in introducing them into the perfection of social life. Comp. Revelation 3:12; Revelation 21:2, Revelation 21:10; Revelation 22:19. [source]
Hebrews 11:14 Declare plainly [ἐμφαμίζουσιν]
oP. See on John 14:21. Occasionally in lxx. Rend. “make it manifest.” [source]
Hebrews 9:24 Made with hands [χειροποιητα]
See Hebrews 9:11 for this word. Like in pattern to the true Late compound word, only twice in N.T. (here, 1 Peter 3:21). Polybius uses αντιτυπος — antitupos for infantry “opposite” to the cavalry. In modern Greek it means a copy of a book. Here it is the “counterpart of reality” (Moffatt). Moses was shown a τυπος — tupos (model) of the heavenly realities and he made an αντιτυπον — antitupon on that model, “answering to the type” (Dods) or model. In 1 Peter 3:21 αντιτυπος — antitupos has the converse sense, “the reality of baptism which corresponds to or is the antitype of the deluge” (Dods). Now to appear Purpose clause by the first aorist passive infinitive of εμπανιζω — emphanizō (Matthew 27:53; John 14:21.). For the phrase see Psalm 42:3. For this work of Christ as our High Priest and Paraclete in heaven see Hebrews 7:25; Romans 8:34; 1 John 2:1. [source]
2 Peter 1:12 I shall be ready always [μελλησω αει]
Future active of μελλω — mellō (Matthew 24:6), old verb, to be on the point of doing and used with the infinitive (present, aorist, or future). It is not here a periphrastic future, but rather the purpose of Peter to be ready in the future as in the past and now (Zahn).To put you in remembrance (υμας υπομιμνησκειν — humas hupomimnēskein). Present active infinitive of υπομιμνησκω — hupomimnēskō old causative compound (υπο μιμνησκω — hupoπερι — mimnēskō like our suggest), either with two accusatives (John 14:26) or περι τουτων — peri with the thing as here), “to keep on reminding you of those things” (καιπερ ειδοτας — peri toutōn).Though ye know them Second perfect active concessive participle of υμας — oida agreeing (acc. plural), with εστηριγμενους — humas Cf. Hebrews 5:8.Are established (στηριζω — estērigmenous). Perfect passive concessive participle of στηρισον — stērizō (1 Peter 5:10). The very verb (εν τηι παρουσηι αλητειαι — stērison) used by Jesus to Peter (Luke 22:32).In the truth which is with you “In the present truth” (the truth present to you), παρειμι — parousēi present active participle of παρων — pareimi to be beside one. See Colossians 1:6 for this use of parōn Firmly established in the truth, but all the same Peter is eager to make them stronger. [source]
2 Peter 1:12 To put you in remembrance [υμας υπομιμνησκειν]
Present active infinitive of υπομιμνησκω — hupomimnēskō old causative compound (υπο μιμνησκω — hupoπερι — mimnēskō like our suggest), either with two accusatives (John 14:26) or περι τουτων — peri with the thing as here), “to keep on reminding you of those things” (καιπερ ειδοτας — peri toutōn). [source]
1 John 5:6 And it is the Spirit that beareth witness [καὶ τὸ πνεῦμά ἐστιν τὸ μαρτυροῦν]
Lit., and the Spirit is that which is bearing witness. Note the present tense, beareth witness, and compare 1 John 5:9, hath born witness. The witness is present and continuous in the Church, in the sacraments for instance, in water and in blood. Witnessing is the peculiar office of the Spirit. See John 14:26; John 15:26; John 16:8sqq. See on John 1:7. [source]
1 John 4:4 In you []
The Christian society. Compare John 6:56; John 14:20; John 15:4-10; John 17:23, John 17:26; Galatians 2:20(of the individual). [source]
1 John 3:5 Was manifested []
See on John 21:1. Including Christ's whole life on earth and its consequences. The idea of manifestation here assumes the fact of a previous being. John various terms to describe the incarnation. He conceives it with reference to the Father, as a sending, a mission. Hence ὁ πέμψας με Hethat sent me (John 4:34; John 6:38; John 9:4; John 12:44, etc.): ὁ πέμψας με πατήρ theFather that sent me (John 5:37; John 8:18; John 12:49, etc.): with the verb ἀποστέλλω tosend as an envoy, with a commission; God sent ( ἀπέστειλεν ) His Son (John 3:17; John 10:36; 1 John 4:10; compare John 6:57; John 7:29; John 17:18). With reference to the Son, as a coming, regarded as a historic fact and as an abiding fact. As a historic event, He came ( ἧλθεν , John 1:11); this is He that came ( ὁ ἐλθὼν , 1 John 5:6). Came forth ( ἐξῆλθον ; John 8:42; John 16:27, John 16:28; John 17:8). As something abiding in its effects, am come, hath come, is come, marked by the perfect tense: Light is come ( ἐλήλυθεν , John 3:19). Jesus Christ is come ( ἐληλυθότα , 1 John 4:2). Compare John 5:43; John 12:46; John 18:37). In two instances with ἥκω Iam come, John 8:42; 1 John 5:20. Or with the present tense, as describing a coming realized at the moment: whence I come ( ἔρχομαι , John 8:14); compare John 14:3, John 14:18, John 14:28; also Jesus Christ coming ( ἐρχόμενον , 2 John 1:7). With reference to the form: in flesh ( σάρξ ). See John 1:14; 1 John 4:2; 2 John 1:7. With reference to men, Christ was manifested (1 John 1:2; 1 John 3:5, 1 John 3:8; John 1:31; John 21:1, John 21:14).|To take away ( ἵνα ἄρῃ )|See on John 1:29.|Our sins ( τὰς ἁμαρτίας ἡμῶν )|Omit ἡυῶν ourCompare John 1:29, τὴν ἁμαρτίαν , the sin. The plural here regards all that is contained in the inclusive term the sin: all manifestations or realizations of sin.|In Him is no sin ( ἁμαρτία ἐν αὐτῷ οὐκ ἔστιν )|Lit., in Him sin is not. He is essentially and forever without sin. Compare John 7:18.| [source]
1 John 2:5 Keepeth His word [τηρῇ αὐτοῦ τὸν λόγον]
Note the changed phrase: word for commandments. The word is the revelation regarded as a whole, which includes all the separate commandments or injunctions. See the use of λόγος word, and ἐντολή preceptin John 14:21-24. [source]
1 John 1:8 The truth []
The whole Gospel. All reality is in God. He is the only true God ( ἀληθινός John 17:3; see on John 1:9). This reality is incarnated in Christ, the Word of God, “the very image of His substance,” and in His message to men. This message is the truth, a title not found in the Synoptists, Acts, or Revelation, but in the Catholic Epistles (James 5:19; 1 Peter 1:22; 2 Peter 2:2), and in Paul (2 Corinthians 8:8; Ephesians 1:13, etc.). It is especially characteristic of the Gospel and Epistles of John. The truth is represented by John objectively and subjectively. 1. Objectively. In the person of Christ. He is the Truth, the perfect revelation of God (John 1:18; John 14:6). His manhood is true to the absolute law of right, which is the law of love, and is, therefore, our perfect pattern of manhood. -DIVIDER-
-DIVIDER-
Truth, absolutely existing in and identified with God, was also, in some measure, diffused in the world. The Word was in the world, before as after the incarnation (John 1:10. See on John 1:4, John 1:5). Christ often treats the truth as something to which He came to bear witness, and which it was His mission to develop into clearer recognition and expression (John 18:37). This He did through the embodiment of truth in His own person (John 1:14, John 1:17; John 14:6), and by His teaching (John 8:40; John 17:17); and His work is carried out by the Spirit of Truth (John 16:13), sent by God and by Christ himself (John 14:26; John 16:7). Hence the Spirit, even as Christ, is the Truth (1 John 5:6). The whole sum of the knowledge of Christ and of the Spirit, is the Truth (1 John 2:21; 2 John 1:1). This truth can be recognized, apprehended, and appropriated by man, and can be also rejected by him (John 8:32; 1 John 2:21; John 8:44). -DIVIDER-
-DIVIDER-
2. Subjectively. The truth is lodged in man by the Spirit, and communicated to his spirit (John 14:17; John 15:26; John 16:13). It dwells in man (1 John 1:8; 1 John 2:4; 2 John 1:2), as revelation, comfort, guidance, enlightenment, conviction, impulse, inspiration, knowledge. It is the spirit of truth as opposed to the spirit of error (1 John 4:6). It translates itself into act. God's true children do the truth (John 3:21; 1 John 1:6). It brings sanctification and freedom (John 8:32; John 17:17). See on John 14:6, John 14:17. -DIVIDER-
-DIVIDER-
[source]

1 John 2:1 We have [εχομεν]
Present active indicative of εχω — echō in the apodosis, a present reality like εχομεν — echomen in 2 Corinthians 5:1.An advocate (παρακλητον — paraklēton). See note on John 14:16, and John 14:26; and note on John 15:26; and John 16:7 for this word, nowhere else in the N.T. The Holy Spirit is God‘s Advocate on earth with men, while Christ is man‘s Advocate with the Father (the idea, but not the word, in Romans 8:31-39; Hebrews 7:25). As δικαιος — dikaios (righteous) Jesus is qualified to plead our case and to enter the Father‘s presence (Hebrews 2:18). [source]
1 John 2:1 That ye may not sin [ινα μη αμαρτητε]
Purpose (negative) clause with ινα μη — hina mē and the second aorist (ingressive, commit sin) active subjunctive of αμαρτανω — hamartanō to sin. John has no patience with professional perfectionists (1 John 1:8-10), but he has still less with loose-livers like some of the Gnostics who went to all sorts of excesses without shame.If any man sin (εαν τις αμαρτηι — ean tis hamartēi). Third-class condition with εαν — ean and second aorist (ingressive) active subjunctive again, “if one commit sin.”We have Present active indicative of εχω — echō in the apodosis, a present reality like εχομεν — echomen in 2 Corinthians 5:1.An advocate (παρακλητον — paraklēton). See note on John 14:16, and John 14:26; and note on John 15:26; and John 16:7 for this word, nowhere else in the N.T. The Holy Spirit is God‘s Advocate on earth with men, while Christ is man‘s Advocate with the Father (the idea, but not the word, in Romans 8:31-39; Hebrews 7:25). As δικαιος — dikaios (righteous) Jesus is qualified to plead our case and to enter the Father‘s presence (Hebrews 2:18). [source]
1 John 2:1 An advocate [παρακλητον]
See note on John 14:16, and John 14:26; and note on John 15:26; and John 16:7 for this word, nowhere else in the N.T. The Holy Spirit is God‘s Advocate on earth with men, while Christ is man‘s Advocate with the Father (the idea, but not the word, in Romans 8:31-39; Hebrews 7:25). As δικαιος — dikaios (righteous) Jesus is qualified to plead our case and to enter the Father‘s presence (Hebrews 2:18). [source]
1 John 2:27 Which ye received of him [ο ελαβετε απ αυτου]
Second aorist active indicative of λαμβανω — lambanō a definite experience, this anointing Sub-final use of ινα — hina and the present active subjunctive of διδασκω — didaskō “that any one keep on teaching you.”Teacheth you Present active indicative. The Holy Spirit was to bring all things to their remembrance (John 14:26) and to bear witness concerning Christ (John 15:26; John 16:12-15). Yet they need to be reminded of what they already know to be “true” So he exhorts them to “abide in him” Precisely so Jesus had urged that the disciples abide in him (John 15:4.). [source]
1 John 2:27 Teacheth you [διδασκει υμας]
Present active indicative. The Holy Spirit was to bring all things to their remembrance (John 14:26) and to bear witness concerning Christ (John 15:26; John 16:12-15). Yet they need to be reminded of what they already know to be “true” So he exhorts them to “abide in him” Precisely so Jesus had urged that the disciples abide in him (John 15:4.). [source]
1 John 3:24 And he in him [και αυτος εν αυτωι]
That is “God abides in him” as in 1 John 4:15. We abide in God and God abides in us through the Holy Spirit (John 14:10, John 14:17, John 14:23; John 17:21). “Therefore let God be a home to thee, and be thou the home of God: abide in God, and let God abide in thee” (Bede). [source]
1 John 4:4 Because [οτι]
The reason for the victory lies in God, who abides in them (1 John 3:20, 1 John 3:24; John 14:20; John 15:4.). God is greater than Satan, “he that is in the world” (ο εν τωι κοσμωι — ho en tōi kosmōi), the prince of this world (John 12:31; John 14:30), the god of this age (2 Corinthians 4:4), powerful as he seems. [source]
3 John 1:10 I will bring to remembrance [υπομνησω]
Future active indicative of υπομιμνησκω — hupomimnēskō old compound (John 14:26; 2 Peter 1:12). The aged apostle is not afraid of Diotrephes and here defies him.Which he doeth (α ποιει — ha poiei). Present active indicative, “which he keeps on doing.”Prating against us Present active participle of old verb (from πλυαρος — phluaros babbling 1 Timothy 5:13), to accuse idly and so falsely, here only in N.T. with accusative ημας — hēmās (us).With wicked words (λογοις πονηροις — logois ponērois). Instrumental case. Not simply foolish chatter, but malevolent words.Not content Present passive participle of αρκεω — arkeō with usual negative μη — mē For this verb in this sense see 1 Timothy 6:8; Hebrews 13:5, only there επι — epi is absent. John knows that the conduct of Diotrephes will not stand the light. See Paul‘s threats of exposure (1 Corinthians 4:21; 2 Corinthians 10:11; 2 Corinthians 13:1-3). And John is the apostle of love all the same.He himself (αυτος — autos). That was bad enough.Them that would “Those willing or wishing or receive the brethren” from John.He forbiddeth (κωλυει — kōluei). “He hinders.” Present active indicative of κωλυω — kōluō and means either actual success in one case (punctiliar use of the present indicative) or repetition in several instances (linear action) or conative action attempted, but not successful as in Matthew 3:14 (this same verb) and John 10:32.Casteth them out of the church Here again εκβαλλει — ekballei can be understood in various ways, like κωλυει — kōluei This verb occurs in John 2:15 for casting out of the temple the profaners of it and for casting the blind man out of the synagogue (John 9:34.). If this ancient “church-boss” did not succeed in expelling John‘s adherents from the church, he certainly tried to do it. [source]
Revelation 3:20 He with me []
It is characteristic of John to note the sayings of Christ which express the reciprocal relations of Himself and His followers. See John 6:56; John 10:38; John 14:20; John 15:4, John 15:5; John 17:21, John 17:26. Compare John 14:23. [source]
Revelation 1:4 From Him which is, and which was, and which is to come [ἀπὸ τοῦ ὁ ὢν καὶ ὁ ἦν καὶ ὁ ἐρχόμενος]
The whole salutation is given in the name of the Holy Trinity: the Father (Him which is, and was, and is to come), the Spirit (the seven spirits), the Son (Jesus Christ). See further below. This portion of the salutation has no parallel in Paul, and is distinctively characteristic of the author of Revelation. It is one of the solecisms in grammatical construction which distinguishes this book from the other writings of John. The Greek student will note that the pronoun which ( ὁ ) is not construed with the preposition from ( ἀπό ), which would require the genitive case, but stands in the nominative case. Each of these three appellations is treated as a proper name. The Father is Him which is, and which was, and which is to come. This is a paraphrase of the unspeakable name of God (Exodus 3:14), the absolute and unchangeable. Ὁ ὢν , the One who is, is the Septuagint translation of Exodus 3:14, “I am the ὁ ὢν (I am ):” “ ὁ ὢν (I am ), hath sent me unto you.” The One who was ( ὁ ἦν ). The Greek has no imperfect participle, so that the finite verb is used. Which is and which was form one clause, to be balanced against which is to come. Compare Revelation 11:17; Revelation 16:5; and “was ( ἦν ) in the beginning with God” (John 1:2). Which is to come ( ὁ ἐρχόμενος ). Lit., the One who is coming. This is not equivalent to who shall be; i.e., the author is not intending to describe the abstract existence of God as covering the future no less than the past and the present. If this had been his meaning, he would have written ὁ ἐσόμενος , which shall be. The phrase which is to come would not express the future eternity of the Divine Being. The dominant conception in the title is rather that of immutability. Further, the name does not emphasize so much God's abstract existence, as it does His permanent covenant relation to His people. Hence the phrase which is to come, is to be explained in accordance with the key-note of the book, which is the second coming of the Son (Revelation 1:7; Revelation 22:20). -DIVIDER-
-DIVIDER-
The phrase which is to come, is often applied to the Son (see on 1 John 3:5), and so throughout this book. Here it is predicated of the Father, apart from whom the Son does nothing. “The Son is never alone, even as Redeemer” (Milligan). Compare “We will come unto him,” John 14:23. Origen quotes our passage with the words: “But that you may perceive that the omnipotence of the Father and of the Son is one and the same, hear John speaking after this manner in Revelation, 'Who is, etc.'” Dean Plumptre cornpares the inscription over the temple of Isis at Sais in Egypt: “I am all that has come into being, and that which is, and that which shall be, and no man hath lifted my veil.”-DIVIDER-
The Spirit is designated by [source]

Revelation 12:6 Prepared [ετοιμαζω]
Perfect passive predicate participle of τοπος — hetoimazō for which verb see Matthew 20:23; Revelation 8:6; Revelation 9:7, Revelation 9:15; Revelation 16:12; Revelation 19:7; Revelation 21:2, and for its use with απο του τεου — topos John 14:2. and for the kind of fellowship meant by it (Psalm 31:21; 2 Corinthians 13:13; Colossians 3:3; 1 John 1:3). [source]
Revelation 2:5 And do [και ποιησον]
First aorist active imperative of ποιεω — poieō “Do at once.”The first works (τα πρωτα εργα — ta prōta erga). Including the first love (Acts 19:20; Acts 20:37; Ephesians 1:3.) which has now grown cold (Matthew 24:12).Or else Elliptical condition, the verb not expressed Futuristic present middle (John 14:2.).To thee Dative, as in Revelation 2:16 also.Will move (κινησω — kinēsō). Future active of κινεω — kineō In Ignatius‘ Epistle to Ephesus it appears that the church heeded this warning.Except thou repent Condition of third class with εαν μη — ean mē instead of ει μη — ei mē above, with the first aorist active subjunctive of μετανοεω — metanoeō f0). [source]
Revelation 2:5 Or else [ει δε μη]
Elliptical condition, the verb not expressed Futuristic present middle (John 14:2.).To thee Dative, as in Revelation 2:16 also.Will move (κινησω — kinēsō). Future active of κινεω — kineō In Ignatius‘ Epistle to Ephesus it appears that the church heeded this warning.Except thou repent Condition of third class with εαν μη — ean mē instead of ει μη — ei mē above, with the first aorist active subjunctive of μετανοεω — metanoeō f0). [source]
Revelation 2:5 I come [ερχομαι]
Futuristic present middle (John 14:2.). [source]
Revelation 12:6 Where [οπουεκει]
Hebrew redundancy (where - there) as in Revelation 3:8; Revelation 8:9, Revelation 8:9; Revelation 13:8, Revelation 13:12; Revelation 17:9; Revelation 20:8.Prepared (ετοιμαζω — hētoimasmenon). Perfect passive predicate participle of τοπος — hetoimazō for which verb see Matthew 20:23; Revelation 8:6; Revelation 9:7, Revelation 9:15; Revelation 16:12; Revelation 19:7; Revelation 21:2, and for its use with απο του τεου — topos John 14:2. and for the kind of fellowship meant by it (Psalm 31:21; 2 Corinthians 13:13; Colossians 3:3; 1 John 1:3).Of God “From (by) God,” marking the source as God (Revelation 9:18; James 1:13). This anticipatory symbolism is repeated in Revelation 12:13.That there they may nourish her (ινα — hina ekei trephōsin autēn). Purpose clause with τρεπουσιν — hina and the present for continued action: active subjunctive according to A P though C reads τρεπεται — trephousin present active indicative, as is possible also in Revelation 13:17 and certainly so in 1 John 5:20 (Robertson, Grammar, p. 984), a solecism in late vernacular Greek. The plural is indefinite “they” as in Revelation 10:11; Revelation 11:9. One MSS. has trephetai (is nourished). The stereotyped phrase occurs here, as in Revelation 11:2., for the length of the dragon‘s power, repeated in Revelation 12:14 in more general terms and again in Revelation 13:5. [source]
Revelation 3:20 I will come in to him [εισελευσομαι]
Future middle of εισερχομαι — eiserchomai See Mark 15:43; Acts 11:3 for εισερχομαι προς — eiserchomai pros to go into a man‘s house. Cf. John 14:23. [source]
Revelation 6:4 And that they should slay one another [και ινα αλληλους σπαχουσιν]
Epexegetical explanatory purpose clause with ινα — hina and the future active of σπαζω — sphazō (Revelation 5:6) instead of the more usual subjunctive (Revelation 6:2). Cf. Robertson, Grammar, p. 998f. This is what war does to perfection, makes cannon fodder (cf. John 14:27) of men. [source]
Revelation 2:5 Thou art fallen [πεπτωκες]
Perfect active indicative of πιπτω — piptō state of completion. Down in the valley, look up to the cliff where pure love is and whence thou hast fallen down.And repent (και μετανοησον — kai metanoēson). First aorist active imperative of μετανοεω — metanoeō urgent appeal for instant change of attitude and conduct before it is too late.And do First aorist active imperative of ποιεω — poieō “Do at once.”The first works (τα πρωτα εργα — ta prōta erga). Including the first love (Acts 19:20; Acts 20:37; Ephesians 1:3.) which has now grown cold (Matthew 24:12).Or else Elliptical condition, the verb not expressed Futuristic present middle (John 14:2.).To thee Dative, as in Revelation 2:16 also.Will move (κινησω — kinēsō). Future active of κινεω — kineō In Ignatius‘ Epistle to Ephesus it appears that the church heeded this warning.Except thou repent Condition of third class with εαν μη — ean mē instead of ει μη — ei mē above, with the first aorist active subjunctive of μετανοεω — metanoeō f0). [source]
Revelation 3:20 If any man hear - and open [εαν τις ακουσηι και ανοιχηι]
Condition of third class with εαν — ean and first aorist (ingressive) active subjunctive of ακουω — akouō and ανοιγω — anoigō See John 10:3; John 18:37. See the picture reversed (Swete) in Luke 13:25; Matthew 25:10.I will come in to him (εισελευσομαι — eiseleusomai). Future middle of εισερχομαι — eiserchomai See Mark 15:43; Acts 11:3 for εισερχομαι προς — eiserchomai pros to go into a man‘s house. Cf. John 14:23.Will sup Future active of δειπνεω — deipneō old verb, from δειπνον — deipnon (supper), as in Luke 17:8. Fellowship in the Messianic kingdom (Luke 22:30; Mark 14:25; Matthew 26:29). Purely metaphorical, as is plain from 1 Corinthians 6:13. [source]
Revelation 6:4 To take peace from the earth [λαβειν την ειρηνην εκ της γης]
Second aorist active infinitive of λαμβανω — lambanō and here the nominative case, the subject of εδοτη — edothē (see Revelation 6:2), “to take peace out of the earth.” Alas, how many red horses have been ridden through the ages.And that they should slay one another (και ινα αλληλους σπαχουσιν — kai hina allēlous sphaxousin). Epexegetical explanatory purpose clause with ινα — hina and the future active of σπαζω — sphazō (Revelation 5:6) instead of the more usual subjunctive (Revelation 6:2). Cf. Robertson, Grammar, p. 998f. This is what war does to perfection, makes cannon fodder (cf. John 14:27) of men.A great sword Μαχαιρα — Machaira may be a knife carried in a sheath at the girdle (John 18:10) or a long sword in battle as here. ομπαια — Romphaia also a large sword, is the only other word for sword in the N.T. (Revelation 1:16; Revelation 2:12, Revelation 2:16; Revelation 6:8; Revelation 19:15, Revelation 19:21). [source]

What do the individual words in John 14:2 mean?

In the house of the Father of Me mansions many there are if now not would I have told - you that I go to prepare a place for you
ἐν τῇ οἰκίᾳ τοῦ Πατρός μου μοναὶ πολλαί εἰσιν εἰ δὲ μή εἶπον ἂν ὑμῖν ὅτι πορεύομαι ἑτοιμάσαι τόπον ὑμῖν

οἰκίᾳ  house 
Parse: Noun, Dative Feminine Singular
Root: οἰκία  
Sense: a house.
τοῦ  of  the 
Parse: Article, Genitive Masculine Singular
Root:  
Sense: this, that, these, etc.
Πατρός  Father 
Parse: Noun, Genitive Masculine Singular
Root: προπάτωρ 
Sense: generator or male ancestor.
μου  of  Me 
Parse: Personal / Possessive Pronoun, Genitive 1st Person Singular
Root: ἐγώ  
Sense: I, me, my.
μοναὶ  mansions 
Parse: Noun, Nominative Feminine Plural
Root: μονή  
Sense: a staying, abiding, dwelling, abode.
πολλαί  many 
Parse: Adjective, Nominative Feminine Plural
Root: πολύς  
Sense: many, much, large.
εἰσιν  there  are 
Parse: Verb, Present Indicative Active, 3rd Person Plural
Root: εἰμί  
Sense: to be, to exist, to happen, to be present.
δὲ  now 
Parse: Conjunction
Root: δέ  
Sense: but, moreover, and, etc.
εἶπον  would  I  have  told 
Parse: Verb, Aorist Indicative Active, 1st Person Singular
Root: λέγω  
Sense: to speak, say.
ἂν  - 
Parse: Particle
Root: ἄν  
Sense: has no exact English equivalent, see definitions under AV.
ὅτι  that 
Parse: Conjunction
Root: ὅτι  
Sense: that, because, since.
πορεύομαι  I  go 
Parse: Verb, Present Indicative Middle or Passive, 1st Person Singular
Root: πορεύομαι  
Sense: to lead over, carry over, transfer.
ἑτοιμάσαι  to  prepare 
Parse: Verb, Aorist Infinitive Active
Root: ἑτοιμάζω  
Sense: to make ready, prepare.
τόπον  a  place 
Parse: Noun, Accusative Masculine Singular
Root: τόπος 
Sense: place, any portion or space marked off, as it were from surrounding space.
ὑμῖν  for  you 
Parse: Personal / Possessive Pronoun, Dative 2nd Person Plural
Root: σύ  
Sense: you.