Below is a rough translation and some preliminary comments regarding John 14:15-21, the lectionary gospel reading for the sixth Sunday of Easter. Your comments are welcomed!
15 Ἐὰν ἀγαπᾶτέ με, τὰς ἐντολὰς τὰς ἐμὰς τηρήσετε:
If you love me, you will attend to my commands;
ἀγαπᾶτέ: PASubj 2p, ἀγαπάω, 1) of persons 1a) to welcome, to entertain, to be fond of, to love dearly
τηρήσετε: FAI 2p, τηρέω, 1) to attend to carefully, take care of
1. While there is an ‘if … then’ construction to this sentence, the verb τηρήσετε is future, not imperative. So, compare the NRSV, “If you love me, you will keep my commandments” and the NIV, “If you love me, keep my commandments.” In the NRSV, it seems that the condition of “if” is that keeping Jesus’ commands is what loving Jesus looks like. In the NIV, it seems more like the condition of “if” is whether or not Jesus’ listeners love him and, if so, here’s an imperative to keep his commands. That feels quite different to me.
2. Not to belabor the point, but the NRSV translation seems stronger to me, since what follows is the promise of one who will comfort/advocate/enable disciples.
16 κἀγὼ ἐρωτήσω τὸν πατέρα καὶ ἄλλον παράκλητον δώσει ὑμῖν ἵνα μεθ' ὑμῶν εἰς τὸν αἰῶνα ᾖ,
And I will ask the father and he will give to you another advocate in order that it might be with you into the age,
ἐρωτήσω: FAI 1s, ἐρωτάω, 1) to question 2) to ask 2a) to request, entreat, beg, beseech
δώσει: FAI 3s, δίδωμι, 1) to give 2) to give something to someone
ᾖ: PASubj 3s, εἰμί, 1) to be, to exist, to happen, to be present
1. The paraclete (παράκλητον) is an interesting term. The definition from Bullinger’s lexicon via thebible.org is: “called to one's aid (properly a verbal adjective implying capability or adaptation for giving the aid). Here as a subs. with article, he who has been or may be called to help (especially in a court of justice, a legal assistant). Used of both the second and third persons in the Holy Trinity. (I John 2:1, so that there is one paraclete with us that we may not sin, and 'another' paraclete with the Father if we do sin.)”
That definition, oddly enough is an explanation of this word rendered often as ‘comforter.’ I worry that ‘comforter’ brings to mind a snuggie, something that wraps around us when we are sick and keeps us snug and warm. The way that John is using the word in this context suggests that ‘advocate’ is a better choice for translation.
2. The phrase “another advocate” raises the question of who the previous advocate(s) is/are. It seems that Jesus is one advocate – by asking something of the father on their behalf – and what Jesus is asking is that they get another advocate, which will stay with them and be in them after Jesus departs. Whether Abraham or Moses or the prophets were seen as previous advocates may depend on how one hears the word paraclete here. The term is not used before this verse in John (and never in the synoptics). It will return in v.26 and 15:26, as well as I John 2:1. I wonder if this term comes from a tradition that sees “Satan” as the prosecutor, much like Satan’s role in the book of Job. So, there is one who accuses of sin and argues for God’s punishment, and one who defends and empowers those who love Christ to keep his commands.
3. The last verb, ᾖ, is in the 3rd persons singular, meaning it has an implied subject which could be translated he, she, or it. Grammatically, the antecedent of that subject could be the advocate or the father. Because of what follows, I think the antecedent is the advocate, which, for clarity’s sake, I will translate as ‘it’ rather than ‘he.’
4. The phrase εἰς τὸν αἰῶνα ‘(into the age) is usually translated as ‘forever.’ I think that translation loses some of the nuance of the word αἰῶνα, which is rooted in the verb for ‘breathe or blow’ and, as such, refers to transitory life, like a generation, a dispensation, or an age. One can say that, for Jesus in John’s gospel, the age at hand is different from all other ages and never-ending, but that is more of an interpretive leap than I am willing to make in a rough translation.
17 τὸ πνεῦμα τῆς ἀληθείας, ὃ ὁ κόσμος οὐ δύναται λαβεῖν, ὅτι οὐ θεωρεῖ αὐτὸ οὐδὲ γινώσκει: ὑμεῖς γινώσκετε αὐτό, ὅτι παρ' ὑμῖν μένει καὶ ἐν ὑμῖν ἔσται.
the spirit of truth, which the world is not able to receive, because it does not behold or know it; you know it, because it remains with you and will be in you.
δύναται: PMI 3s, δύναμαι, 1) to be able, have power whether by virtue of one's own ability and resources, or of a state of mind, or through favourable circumstances, or by permission of law or custom
λαβεῖν: AAInf, λαμβάνω, 1) to take 1a) to take with the hand, lay hold of, any person or thing in order to use it
θεωρεῖ: PAI 3s, θεωρέω, 1) to be a spectator, look at, behold
γινώσκει: PAI 3s, γινώσκω, 1) to learn to know, come to know, get a knowledge of perceive, feel
γινώσκετε: PAI 2p, γινώσκω, 1) to learn to know, come to know, get a knowledge of perceive, feel
μένει: PAI 3s, μένω, 1) to remain, abide
ἔσται: FMI 3s, εἰμί, 1) to be, to exist, to happen, to be present
1. It seems reasonable to see the phrase “the spirit of truth” as another way of expressing “another advocate” of v.16. However, in v.16 Jesus is praying that God will give (future) another advocate and in this verse Jesus says it remains (present) with them, but will be (future) in them. It is like the “yet, but not yet” rhythm that many theologians use to speak of Jesus’ coming is – in John’s gospel – the way the spirit of truth is ‘with, but not yet in’ the disciples when Jesus was present.
2. I remember from my Pentecostal Holiness days that some pastors whom I admired used this verse to describe the infilling of the Spirit as a second definite work of grace. It is ‘with’ us enabling us to be saved; it will be ‘in’ us when we are ‘filled with the Spirit.’ I actually think there’s something about that pattern that is correct, with one caveat: The ‘us’ in this phrase is the disciples, who received the infilling, not on the day of Pentecost (this is John’s gospel after all, not Luke’s), but when Jesus visited them behind closed doors after the resurrection (John 20:22).
18 Οὐκ ἀφήσω ὑμᾶς ὀρφανούς, ἔρχομαι πρὸς ὑμᾶς.
I will not leave you orphans, I am coming to you.
ἀφήσω: FAI 1s, ἀφίημι, 1) to send away 1a) to bid going away or depart
ἔρχομαι: PMI 1s, ἔρχομαι, 1) to come
1. The word ὀρφανούς, which transliterates into orphans, is translated by Young’s Literal Translation as ‘bereaved.’ That’s an interesting and perhaps archaic translation that reminds me of that an orphan is bereft of a parent, so the disciples will be bereaved over Jesus’ leaving. The KJV uses ‘comfortless.’ That is odd because I see no etymological connection between παράκλητον, which KJV translates as ‘comforter’ and ὀρφανούς, which KJV translates as ‘comfortless.’
2. The verb ἔρχομαι (come) is very curious here. Is it in opposition to ‘leave’ (ἀφίημι, which is a very versatile word)? It is in the present tense. Many translations have “I will come” which sounds future, although they probably mean for it to show intention. It is also in the middle voice. I wonder if ‘enter’ captures the meaning more.
19 ἔτι μικρὸν καὶ ὁ κόσμος με οὐκέτι θεωρεῖ, ὑμεῖς δὲ θεωρεῖτέ με, ὅτι ἐγὼ ζῶ καὶ ὑμεῖς ζήσετε.
Yet a little and the world will no longer watch me, yet you will watch me, because I live and you will live.
θεωρεῖ: PAI 3s, θεωρέω, 1) to be a spectator, look at, behold
θεωρεῖτέ: PAI 2p, θεωρέω, 1) to be a spectator, look at, behold
ζῶ: PAI 1s, ζάω, 1) to live, breathe, be among the living (not lifeless, not dead)
ζήσετε: FAI 2p, ζάω, 1) to live, breathe, be among the living (not lifeless, not dead)
1. Here and in v.17 I am using “watch” for θεωρέω (theoreo), but only for the sake of a rough translation. Theoreo is the origin of the word “theater,” so it can have the connotation of spectating, and is not the more common words “see” (blepo) and “behold” (idou). Many refined translations have “see,” which is a perfectly good choice; I’m just showing that it is a different verb.
2. While both uses of “watch” are present tense, I am using “will watch” because of the phrase, “Yet a little while” and the word “no longer.”
3. I take it this verse is talking about the death and resurrection. For the real time listeners the tenses and meaning might be very mysterious, but for John’s readers it might be less so.
20 ἐν ἐκείνῃ τῇ ἡμέρᾳ γνώσεσθε ὑμεῖς ὅτι ἐγὼ ἐν τῷ πατρί μου καὶ ὑμεῖς ἐν ἐμοὶ κἀγὼ ἐν ὑμῖν.
In this the day you will know that I in my father and he in me and I in you.
γνώσεσθε: FMI 2p, γινώσκω, 1) to learn to know, come to know, get a knowledge of perceive, feel
1. The only verb here is γνώσεσθε, “you will know.” As in the phrase “I in the father and the father in me” from Jn. 14:11 last week, there is no verb in this sentence after the ὅτι (“that.”) So, translators supply a form of the verb “to be.”
21 ὁ ἔχων τὰς ἐντολάς μου καὶ τηρῶν αὐτὰς ἐκεῖνός ἐστιν ὁ ἀγαπῶν με: ὁ δὲ ἀγαπῶν με ἀγαπηθήσεται ὑπὸ τοῦ πατρός μου, κἀγὼ ἀγαπήσω αὐτὸν καὶ ἐμφανίσω αὐτῷ ἐμαυτόν.
The one who has my laws and attends to them that one is the one who loves me; yet the one who loves me will be loved by my father, and I will love him and will manifest myself to him.
ἔχων: PAPart nsm, ἔχω, 1) to have, i.e. to hold
τηρῶν: PAPart nsm, τηρέω, 1) to attend to carefully, take care of
ἐστιν: PAI 3s, εἰμί, 1) to be, to exist, to happen, to be present
ἀγαπῶν: PAPart nsm, ἀγαπάω, 1) of persons 1a) to welcome, to entertain, to be fond of, to love dearly
ἀγαπῶν: PAPart nsm, ἀγαπάω, 1) of persons 1a) to welcome, to entertain, to be fond of, to love dearly
ἀγαπηθήσεται: FPI 3s, ἀγαπάω, 1) of persons 1a) to welcome, to entertain, to be fond of, to love dearly
ἀγαπήσω: FAI 1s, ἀγαπάω, 1) of persons 1a) to welcome, to entertain, to be fond of, to love dearly
ἐμφανίσω: FAI 1s, ἐμφανίζω, 1) to manifest, exhibit to view
1. This verse comes full circle with v.15, where loving Jesus and attending to Jesus’ commands are first mentioned. So, one who loves Jesus will attend to his commands, and will be loved by God and Jesus will love her and manifest himself to her. That’s quite a lovely plan.
2. I am using “attend to” here and in v.15 for τηρέω, partly because I think it is a significant word philosophically. (It’s a Kantian thing, prompted by Kant’s phrase of “every act of attention” – aufmerkung or ‘marking out’ in German – which I think is a primordial moment in both pure and practical reason.) To “attend to” Jesus’ commands is less about ‘toeing the line’ as a burden and more about devoting attention and energy toward them.
3. The question that lies unanswered is, “What are Jesus’ commands?” In John’s gospel, the only precedent that I can see here is the ‘new command’ to love one another as Jesus had loved them, which Jesus issued right after washing their feet in c.13. This text is still part of that same event and conversation, since the chapter division was a latter addition. A humble service-oriented love to others seems to be the “commands” to which those who love Jesus give attention.
