The Meaning of John 15:26 Explained

John 15:26

KJV: But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me:

YLT: And when the Comforter may come, whom I will send to you from the Father -- the Spirit of truth, who from the Father doth come forth, he will testify of me;

Darby: But when the Comforter is come, whom I will send to you from the Father, the Spirit of truth who goes forth from with the Father, he shall bear witness concerning me;

ASV: But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall bear witness of me:

KJV Reverse Interlinear

But  when  the Comforter  is come,  whom  I  will send  unto you  from  the Father,  [even] the Spirit  of truth,  which  proceedeth  from  the Father,  he  shall testify  of  me: 

What does John 15:26 Mean?

Context Summary

John 15:17-27 - Suffering For Jesus' Sake
We have been appointed for the one purpose of bearing imperishable fruit, but our holy service to the world will never be appreciated. The world has its own god and religion. It hates without cause. The more Christlike we are, the closer we shall be identified with His sufferings. There is no limit to the hatred and persecution which the world will vent on those who have ceased to belong to it because of their identification with the Crucified. But through the pitiless storm, we must be glad; there must be no slackening of our love, which will as certainly conquer hate as tomorrow's sun the darkness, John 15:26-27. In each Christian century there has been this double witness of the Spirit in the Church. The voice of the Church has testified to the living Christ, not arguing but attesting; and to each word of testimony the Holy Spirit has borne assenting witness. Christian apologetics are of less importance than the witness of obscure but Spirit-led lives. [source]

Chapter Summary: John 15

1  The union of Jesus and his members shown under the parable of a vine
18  The hatred of the world
26  The office of the Holy Spirit

Greek Commentary for 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]

Reverse Greek Commentary Search for John 15:26

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 1:6 From God [παρὰ Θεοῦ]
The preposition means from beside. It invests the messenger with more dignity and significance than if the writer had said, “sent by God.” It is used of the Holy Spirit, sent from the Father (John 15:26). [source]
John 1:7 For a witness [εἰς μαρτυρίαν]
Revised version of the New Testament, more correctly, for witness: a witness would be, μάρτυρα as Acts 1:8. The sense is for witness-bearing or to bear witness. On the word, see Acts 1:22; 1 Peter 5:1. It is one of John's characteristic words, occurring nearly fifty times in various forms in his Gospel, and thirty or forty times in the Epistles and Revelation. The emphatic development of the idea of witness is peculiar to this Gospel. “It evidently belongs to a time when men had begun to reason about the faith, and to analyze the grounds on which it rested” (Westcott). He develops the idea under the following forms: The witness of the Father (John 5:31, John 5:34, John 5:37); the witness of Christ himself (John 8:14; John 18:37); the witness of works (John 5:17, John 5:36; John 10:25; John 14:11; John 15:24); the witness of Scripture (John 5:39, John 5:40, John 5:46; John 1:46); the witness of the forerunner (John 1:7; John 5:33, John 5:35); the witness of the disciples (John 15:27; John 19:35; John 21:24; 1 John 1:2; 1 John 4:14); the witness of the Spirit (John 15:26; John 16:13, John 16:14; 1 John 5:6). Note the emphasis attached to the idea here, by the twofold form in which it is put: first, generally, for witness, and then by giving the subject of the testimony. [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 14:26 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 16:13 Howbeit [δε]
One of the most delicate and difficult particles to translate, varying from “and” to “but.” When he, the Spirit of truth, is come Indefinite relative clause (ερχομαι — hotan and the second aorist active subjunctive of εκεινος — erchomai no futurum exactum), “whenever he comes.” Note πνευμα — ekeinos (masculine demonstrative pronoun, though followed by neuter οδηγησει υμας — pneuma in apposition. See John 15:26 for this phrase about the Holy Spirit. He shall guide you (οδηγεω — hodēgēsei humas). Future active of old verb οδηγος — hodēgeō (from οδος — hodēgos from ηγεομαι — hodos way, οδηγησον με εις την αλητειαν σου — hēgeomai to lead). See Psalm 24:5 for “lead me into thy truth” (απ εαυτου — hodēgēson me eis tēn alētheian sou). Christ is both the Way and the Truth (John 14:6) and the Holy Spirit is the Guide who shows the way to the Truth (John 16:14). This he does gradually. We are still learning the truth in Christ. From himself (αναγγελει — aph' heautou). In this he is like Christ (John 1:26; John 12:49; John 14:10). He shall declare (αναγγελλω — anaggelei). Future active of τα ερχομενα — anaggellō as in John 4:25. See it also repeated in John 16:14. The things that are yet to come (ερχομαι — ta erchomena). Neuter plural articular participle of ο ερχομενος — erchomai “the coming things.” This phrase only here in the N.T. The things already begun concerning the work of the Kingdom (Luke 7:19.; Luke 18:30) not a chart of future history. See Luke 7:20; John 6:14; John 11:27 for ho erchomenos (the coming one) used of the Messiah. [source]
John 16:13 When he, the Spirit of truth, is come [οταν ελτηι εκεινοσ το πνευμα της αλητειας]
Indefinite relative clause (ερχομαι — hotan and the second aorist active subjunctive of εκεινος — erchomai no futurum exactum), “whenever he comes.” Note πνευμα — ekeinos (masculine demonstrative pronoun, though followed by neuter οδηγησει υμας — pneuma in apposition. See John 15:26 for this phrase about the Holy Spirit. He shall guide you (οδηγεω — hodēgēsei humas). Future active of old verb οδηγος — hodēgeō (from οδος — hodēgos from ηγεομαι — hodos way, οδηγησον με εις την αλητειαν σου — hēgeomai to lead). See Psalm 24:5 for “lead me into thy truth” (απ εαυτου — hodēgēson me eis tēn alētheian sou). Christ is both the Way and the Truth (John 14:6) and the Holy Spirit is the Guide who shows the way to the Truth (John 16:14). This he does gradually. We are still learning the truth in Christ. From himself (αναγγελει — aph' heautou). In this he is like Christ (John 1:26; John 12:49; John 14:10). He shall declare (αναγγελλω — anaggelei). Future active of τα ερχομενα — anaggellō as in John 4:25. See it also repeated in John 16:14. The things that are yet to come (ερχομαι — ta erchomena). Neuter plural articular participle of ο ερχομενος — erchomai “the coming things.” This phrase only here in the N.T. The things already begun concerning the work of the Kingdom (Luke 7:19.; Luke 18:30) not a chart of future history. See Luke 7:20; John 6:14; John 11:27 for ho erchomenos (the coming one) used of the Messiah. [source]
Acts 2:33 Exalted [υπσωτεις]
First aorist passive participle of υπσοω — hupsoō to lift up. Here both the literal and tropical sense occurs. Cf. John 12:32. The promise of the Holy Spirit (την επαγγελιαν του πνευματος του αγιου — tēn epaggelian tou pneumatos tou hagiou). The promise mentioned in Acts 1:4 and now come true, consisting in the Holy Spirit “from the Father” (παρα του πατρος — para tou patros), sent by the Father and by the Son (John 15:26; John 16:7). See also Galatians 3:14. He hath poured forth Aorist active indicative of εκχεω — ekcheō the verb used by Joel and quoted by Peter already in Acts 2:17, Acts 2:18. Jesus has fulfilled his promise. This which ye see and hear (τουτο ο υμεις και βλεπετε και ακουετε — touto ho humeis kai blepete kai akouete). This includes the sound like the rushing wind, the tongues like fire on each of them, the different languages spoken by the 120. “The proof was before their eyes in this new energy from heaven” (Furneaux), a culminating demonstration that Jesus was the Messiah. [source]
Galatians 4:6 The Spirit of his Son []
The Holy Spirit which animated Jesus in his human life, and which, in the risen Christ, is the life-principle of believers. See 1 Corinthians 15:45, and comp. Romans 8:9-11. The Holy Spirit is called the Spirit of Christ, Romans 8:9, Romans 8:10, where Paul uses Spirit of God, Spirit of Christ and Christ as convertible terms. The phrase Spirit of Jesus Christ only Philemon 1:19. In John 3:34Christ is represented as dispensing the Spirit. He is fully endowed with the Spirit (Mark 1:10; John 1:32): he sends the Spirit from the Father to the disciples, and he is the burden of the Spirit's testimony (John 15:26; John 16:7, John 16:9, John 16:10, John 16:15). The Paraclete is given in answer to Christ's prayer (John 14:16). Christ identifies his own coming and presence with those of the Spirit (John 14:17, John 14:18). Paul identifies him personally with the Spirit (2 Corinthians 3:17). [source]
Galatians 4:6 The Spirit of his Son [το πνευμα του υιοι αυτου]
The Holy Spirit, called the Spirit of Christ (Romans 8:9.), the Spirit of Jesus Christ (Philemon 1:19). The Holy Spirit proceeds from the Father and from the Son (John 15:26). Crying, Abba, Father (κραζον Αββα ο πατηρ — krazon Abba ho patēr). The participle agrees with πνευμα — pneuma neuter (grammatical gender), not neuter in fact. An old, though rare in present as here, onomatopoetic word to croak as a raven (Theophrastus, like Poe‘s The Raven), any inarticulate cry like “the unuttered groanings” of Romans 8:26 which God understands. This cry comes from the Spirit of Christ in our hearts. Αββα — Abba is the Aramaic word for father with the article and ο πατηρ — ho patēr translates it. The articular form occurs in the vocative as in John 20:28. It is possible that the repetition here and in Romans 8:15 may be “a sort of affectionate fondness for the very term that Jesus himself used” (Burton) in the Garden of Gethsemane (Mark 14:36). The rabbis preserve similar parallels. Most of the Jews knew both Greek and Aramaic. But there remains the question why Jesus used both in his prayer. Was it not natural for both words to come to him in his hour of agony as in his childhood? The same thing may be true here in Paul‘s case. [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 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 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 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-
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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 2:27 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 5:6 It is the Spirit that beareth witness [το πνευμα εστιν το μαρτυρουν]
Present active articular participle of μαρτυρεω — martureō with article with both subject and predicate, and so interchangeable as in 1 John 3:4. The Holy Spirit is the third and the chief witness at the baptism of Jesus and all through his ministry.Because (οτι — hoti). Or declarative “that.” Either makes sense. In John 15:26 Jesus spoke of “the Spirit of truth” (whose characteristic is truth). Here John identifies the Spirit with truth as Jesus said of himself (John 14:6) without denying personality for the Holy Spirit. [source]
1 John 5:6 Because [οτι]
Or declarative “that.” Either makes sense. In John 15:26 Jesus spoke of “the Spirit of truth” (whose characteristic is truth). Here John identifies the Spirit with truth as Jesus said of himself (John 14:6) without denying personality for the Holy Spirit. [source]
1 John 5:6 He that came [ο ελτων]
Second aorist active articular participle of ερχομαι — erchomai referring to the Incarnation as a definite historic event, the preexistent Son of God “sent from heaven to do God‘s will” (Brooke).By water and blood (δι υδατος και αιματος — di' hudatos kai haimatos). Accompanied by (δια — dia used with the genitive both as instrument and accompaniment, as in Galatians 5:13) water (as at the baptism) and blood (as on the Cross). These two incidents in the Incarnation are singled out because at the baptism Jesus was formally set apart to his Messianic work by the coming of the Holy Spirit upon him and by the Father‘s audible witness, and because at the Cross his work reached its culmination (“It is finished,” Jesus said). There are other theories that do not accord with the language and the facts. It is true that at the Cross both water and blood came out of the side of Jesus when pierced by the soldier, as John bore witness (John 19:34), a complete refutation of the Docetic denial of an actual human body for Jesus and of the Cerinthian distinction between Jesus and Christ. There is thus a threefold witness to the fact of the Incarnation, but he repeats the twofold witness before giving the third. The repetition of both preposition (εν — en this time rather than δια — dia) and the article (τωι — tōi locative case) argues for two separate events with particular emphasis on the blood (“not only” ουκ μονον — ouk monon “but” αλλ — all') which the Gnostics made light of or even denied.It is the Spirit that beareth witness Present active articular participle of μαρτυρεω — martureō with article with both subject and predicate, and so interchangeable as in 1 John 3:4. The Holy Spirit is the third and the chief witness at the baptism of Jesus and all through his ministry.Because (οτι — hoti). Or declarative “that.” Either makes sense. In John 15:26 Jesus spoke of “the Spirit of truth” (whose characteristic is truth). Here John identifies the Spirit with truth as Jesus said of himself (John 14:6) without denying personality for the Holy Spirit. [source]
Revelation 1:4 The seven Spirits [τῶν ἑπτὰ πνευμάτων]
Paul nowhere joins the Spirit with the Father and the Son in his opening salutations. The nearest approach is 2 Corinthians 13:13. The reference is not to the seven principal angels (Revelation 8:2). These could not be properly spoken of as the source of grace and peace; nor be associated with the Father and the Son; nor take precedence of the Son, as is the case here. Besides, angels are never called spirits in this book. With the expression compare Revelation 4:5, the seven lamps of fire, “which are the seven Spirits of God:” Revelation 3:1, where Jesus is said to have “the seven Spirits of God.” Thus the seven Spirits belong to the Son as well as to the Father (see John 15:26). The prototype of John's expression is found in the vision of Zechariah, where the Messiah is prefigured as a stone with seven eyes, “the eyes of the Lord, which run to and fro through the whole earth” (Zechariah 3:9; Zechariah 4:10). Compare also the same prophet's vision of the seven-branched candlestick (Zechariah 4:2). Hence the Holy Spirit is called the Seven Spirits; the perfect, mystical number seven indicating unity through diversity (1 Corinthians 12:4). Not the sevenfold gifts of the Spirit are meant, but the divine Personality who imparts them; the one Spirit under the diverse manifestations. Richard of St. Victor (cited by Trench, “Seven Churches”) says: “And from the seven Spirits, that is, from the sevenfold Spirit, which indeed is simple in nature, sevenfold in grace.”-DIVIDER-
[source]

What do the individual words in John 15:26 mean?

When comes the Helper whom I will send to you from the Father the Spirit - of truth who Father goes forth He will bear witness concerning Me
Ὅταν ἔλθῃ Παράκλητος ὃν ἐγὼ πέμψω ὑμῖν παρὰ τοῦ Πατρός τὸ Πνεῦμα τῆς ἀληθείας Πατρὸς ἐκπορεύεται ἐκεῖνος μαρτυρήσει περὶ ἐμοῦ

ἔλθῃ  comes 
Parse: Verb, Aorist Subjunctive Active, 3rd Person Singular
Root: ἔρχομαι  
Sense: to come.
Παράκλητος  Helper 
Parse: Noun, Nominative Masculine Singular
Root: παράκλητος  
Sense: summoned, called to one’s side, esp. called to one’s aid.
ὃν  whom 
Parse: Personal / Relative Pronoun, Accusative Masculine Singular
Root: ὅς 
Sense: who, which, what, that.
πέμψω  will  send 
Parse: Verb, Future Indicative Active, 1st Person Singular
Root: πέμπω  
Sense: to send.
ὑμῖν  to  you 
Parse: Personal / Possessive Pronoun, Dative 2nd Person Plural
Root: σύ  
Sense: you.
Πατρός  Father 
Parse: Noun, Genitive Masculine Singular
Root: προπάτωρ 
Sense: generator or male ancestor.
Πνεῦμα  Spirit 
Parse: Noun, Nominative Neuter Singular
Root: πνεῦμα  
Sense: a movement of air (a gentle blast.
τῆς  - 
Parse: Article, Genitive Feminine Singular
Root:  
Sense: this, that, these, etc.
ἀληθείας  of  truth 
Parse: Noun, Genitive Feminine Singular
Root: ἀλήθεια  
Sense: objectively.
Πατρὸς  Father 
Parse: Noun, Genitive Masculine Singular
Root: προπάτωρ 
Sense: generator or male ancestor.
ἐκπορεύεται  goes  forth 
Parse: Verb, Present Indicative Middle or Passive, 3rd Person Singular
Root: ἐκπορεύομαι  
Sense: to go forth, go out, depart.
μαρτυρήσει  will  bear  witness 
Parse: Verb, Future Indicative Active, 3rd Person Singular
Root: μαρτυρέω  
Sense: to be a witness, to bear witness, i.e. to affirm that one has seen or heard or experienced something, or that he knows it because taught by divine revelation or inspiration.
περὶ  concerning 
Parse: Preposition
Root: περί 
Sense: about, concerning, on account of, because of, around, near.
ἐμοῦ  Me 
Parse: Personal / Possessive Pronoun, Genitive 1st Person Singular
Root: ἐγώ  
Sense: I, me, my.