Book of John Chapter 14 Vs.3

 I Am the Way, and the Truth, and the Life

John 14:3 And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also.

And...

καί

kaí; copulative conj. And, also.

(I) And, used as a copulative.

(A) As simply joining single words and clauses, e.g., nouns (Mat. 2:11; 13:55; 23:6-7; Luke 6:38). When the latter noun is in place of a gen. (Acts 23:6; Rom. 2:20; Sept.: Gen. 1:14; 3:16). When joining pronouns (Mat. 8:29); adj. (Rom. 7:12); verbs (Mark 4:27; Acts 1:21; 7:17; 9:28); where one verb is taken adverbially (Luke 6:48; Rom. 10:20); adv. (Heb. 1:1). When joining clauses (Mat. 1:17; 7:25; John 1:1; Rom. 14:7). Hence kaí is mostly a simple continuative, marking the progress of a continued discourse, e.g., Mat. 1:23; Mark 4:32; Luke 2:34; 11:44; 1Cor. 12:5-6. As connecting neg. clauses, where the neg. particle may be omitted in the latter, which is then rendered neg. by the continuative power of kaí, e.g., Mark 4:12; John. 12:40; Acts 28:27; 2Cor. 12:21 (cf. Mat. 13:15; Jas. 3:14). In two examples after oúte, nor, the kaí does not thus carry forward the neg. (John 4:11, 3Jn. 1:10). The use of kaí in this continuative sense takes a strong coloring in the NT. Hence, the simple kaí is used frequently in the NT, particularly in the narrative style where Class. Gr. writers either used nothing or used some other particle as dé, but, and; allá, but; tóte, then, and the like. This is especially true in Matthew, Mark, Luke, and Revelation, e.g., Mat. 14:9 ff.; Mat. 27:28 ff.; Mark 1:31 ff.; Mark 3:13 ff.; Luke 2:25 ff.; Luke 4:14 ff.; Rev. 11:7 ff. (cf. Sept.: 1Sam. 15:3 ff.; Isa. 11:12 ff.; Ezk. 5:1 ff.)

if...

ἐάν

eán; conj. formed by combining ei, a conditional particle meaning if, and án, a particle denoting supposition, wish, possibility or uncertainty. What, where, whither, whosoever. Sometimes eán is contracted to án. It differs from ei in that ei expresses a condition which is merely hypothetical, a subjective possibility; eán implies a condition which experience must determine, an objective possibility, and thus refers always to something future. In 1Cor. 7:36, we have both conj. used, the first ei being purely hypothetical, subjective, "if he thinks in himself" (a.t.), not that he does something uncomely toward his virgin; and the second is eán, if she is actually past the age for marriage (see Rev. 2:5). Eán is usually construed with the subjunctive; in later writers also with the indic., and very rarely in Class. Gr. writers with the opt., involving wishing.

I go...

πορεύομαι

poreúomai; fut. poreúsomai, aor. pass. as mid. eporeúthēn, mid. deponent from póros (n.f.), a passing or passage, which is from peírō or peráō (n.f.), to pierce or run through. To transport oneself, to go from one place to another. Intrans. Also from póros (n.f.): émporos, a merchant, trader.

(I) To pass, to go, implying motion from the place where one is, meaning to pass on, go away, depart (Mat. 2:9; Mark 16:10; Luke 4:30; Acts 5:20; 1Cor. 10:27). Used once with the acc. (Acts 8:39, "he went on his way rejoicing" or he continued his journey with rejoicing). Followed by the inf. of obj. (Luke 2:3, "all went to be taxed"; John 14:2). Usually with an adjunct of place, whence or whither, i.e., with a prep. and its case as in apó, from, with the gen. (Mat. 24:1, He was going away from the temple; Acts 5:41); diá, through, with the gen. (Mat. 12:1); eis, to or into, with the acc. of place (Mat. 2:20; Mark 16:15; Luke 4:42); with the acc. of state or condition (Luke 7:50, "unto peace" [a.t.]; Luke 22:33, "unto death" [a.t.]); émprosthen, before, with the gen. of person (John 10:4); en, in, with the dat. of state or manner (Acts 16:36); epí, upon, with the acc. of place (Mat. 22:9; Acts 8:26; 9:11); with the acc. of person (Acts 25:12); also with the acc. of a thing sought, the object (Luke 15:4); héōs, until, with the gen. of place (Acts 23:23); katá, toward, with the acc. of place, meaning towards (Act. 8:26); of way, meaning along (Acts 8:36); opísō, behind, with the gen. of person, to go after someone, follow (Luke 21:8; Sept.: Jdg. 2:12; 1Sam. 6:12); prós, toward, with the acc. of person (Mat. 10:6; Luke 11:5; Acts 27:3; Sept.: Gen. 26:26); sún, with, together, with a dat. of person (Luke 7:6). Also with an adv.: ekeíthen, from there (Mat. 19:15); enteúthen, hence (Luke 13:31); hoú, whither (Luke 24:28); poú, where (John 7:35). Pleonastically for intensification of meaning, poreúomai is often prefixed to verbs which already imply the idea of going in order to render the expression more full and complete, e.g., in composition with érchomai, I come (Mat. 8:9). With the verb anístēmi, to stand up (Luke 1:39; 15:18; Acts 8:26-27; 9:11). As a part., having gone astray (Mat. 2:8; 9:13; 10:7; Luke 7:22; 14:10; 22:8; 1Pet. 3:19). In the imper. (Luke 10:37). See also Sept.: Jos. 23:16; 1Kgs. 9:6; 2Kgs. 5:10.

and... see above.

prepare...

ἑτοιμάζω

hetoimázō; fut. hetoimásō, from hétoimos, ready. To prepare, make ready.

(I) Particularly the way of a king as was customary for oriental kings in their journeys (Rev. 16:12); metaphorically of the Messiah (Mat. 3:3; Mark 1:3; Luke 1:76; 3:4, all quoted from Isa. 40:3); of a meal, banquet (Mat. 22:4; Luke 17:8); of the Passover meal (Mat. 26:17, 26:19; Mark 14:12, 14:15-16; Luke 22:8-9, 22:12-13; Sept.: Gen. 43:16); of a place, dwelling (John 14:2-3; Rev. 12:6); city (Heb. 11:16); of hospitality or lodging (Luke 9:52; Phm. 1:22; Sept.: 1Chr. 15:3); of a people unto the Lord (Luke 1:17 [cf. Sept.: 2Chr. 27:6]); of persons, to prepare, put in readiness, e.g., soldiers (Acts 23:23); of a bride (Rev. 19:7; 21:2); of a servant or minister (Luke 12:47; Rev. 8:6; 9:15). Pass. part. hētoimasménos, prepared, metaphorically meaning apt, ready (2Tim. 2:21). Particularly of horses ready for war (Rev. 9:7). In the sense of to provide, e.g., spices (Luke 23:56; 24:1); goods (Luke 12:19-20; Sept.: 2Chr. 26:14).

(II) Of God as having in His counsels prepared good or evil for men, i.e., to destine, appoint (Mat. 20:23; 25:34, 25:41; Mark 10:40; Luke 2:31; 1Cor. 2:9; Sept.: Gen. 24:14, 24:44; Exo. 23:20; Isa. 14:21).

Deriv.: proetoimázō, to prepare beforehand.

Syn.: katartízō, to furnish completely; kataskeuázō, to make ready; paraskeuázō, to make ready a meal.

Ant.: ameléō, to neglect; paratheōréō, to overlook.

a place...

τόπος

tópos; gen. tópou, masc. noun. Place.

(I) As occupied or filled by any person or thing, a spot, space, room.

(A) Particularly (Mat. 28:6; Mark 16:6; Luke 2:7; 14:9-10, 14:22; John 20:7; Acts 7:33; Heb. 8:7; Rev. 2:5; 6:14; 20:11; Sept.: Gen. 24:23; 1Kgs. 8:6-7; Pro. 25:6). In Luke 14:9, to give place to someone means to make room. See Rom. 12:19; Eph. 4:27. Of things, as a place where something is kept such as a sword, meaning a sheath, scabbard (Mat. 26:52).

(B) Figuratively, condition, part, character (1Cor. 14:16, "he who fills the place of one unlearned" [a.t.], who is unlearned).

(C) Figuratively, place, opportunity, occasion (Acts 25:16; Rom. 15:23; Heb. 12:17).

(II) Of a particular place or spot where something is done or takes place (Luke 10:32; 11:1; 19:5; John 4:20; 5:13; 6:23; 10:40; 11:30; 18:2; 19:20, 19:41; 2Pet. 1:19). Pleonastically (Rom. 9:26, "in the place where," meaning simply where, quoted from Hos. 2:1; Sept.: Gen. 28:16-17; 35:14; Ruth 3:4).

(III) Of a place in which one dwells, sojourns or belongs; a dwelling place, abode, home (Luke 16:28; John 11:6; 14:2-3; Acts 1:25; 12:17; Rev. 12:6, 12:8, 12:14). Of a house, dwelling (Acts 4:31); a temple (Acts 7:49 quoted from Isa. 66:1); the temple as the abode of God is called the Holy Place (Mat. 24:15; Acts 6:13-14; 21:28; Sept.: 1Sam. 10:25; 24:23; Psm. 24:3; Isa. 60:13).

for you,...

ὑμῖν

humín; 2d person personal pron., dat. of humeís, you. Unto you or with you or by you, sometimes used as an emphatic.

Ant.: hēmín, to, for, with, or by us.

I will come...

ἔρχομαι

érchomai; fut. eleúsomai, 2d aor. ḗlthon; perf. elḗlutha, pluperf. elēlúthein, mid. deponent. In the common Gr., the forms of the Attic verb eími, to go, were used more frequently for the fut., imper., and imperf., but in the NT the imper. érchou, pl. érchesthe (Mat. 8:9; John 1:39) was used instead of íthi and íte, the imperf. ērchómēn (Mark 1:45), was used instead of ḗein or ḗa; and the fut. eleúsomai (Mat. 9:15; 1Cor. 4:19). To come, to go, move or pass along, intrans. in any direction, as marked by the adjuncts or often simply by the context. The forms from ḗlthon, the 2d aor., however, more frequently signify "to come," so that ḗlthen, for example, is rarely used of one who goes from or away (Luke 2:44) while the forms derived from érchomai are used indifferently of travel in both directions.

(I) To go, with adjuncts implying motion from a place or person to another.

(A) Pres. and imperf. followed by eis with the acc., of place (John 6:17); followed by the acc., to go one's way (Acts 9:17; Heb. 11:8).

(B) 2d aor. ḗlthon, in an absolute sense (Mark 11:13); followed by prós, toward, and the acc. as in Luke 15:20; followed by the acc. of distance, hodón hēméras (hodón, the journey, road; hēméras, of a day), a day's distance (Luke 2:44).

again,...

πάλιν

pálin; adv. Back, back again, again, as simply implying to return back to a former place, state or act.

(I) Of place, especially after verbs of motion (Mark 2:1; 5:21; John 6:15; 11:7; 14:3, "I will come again," meaning I will return; Acts 18:21; 2Cor. 1:16; 13:2; Gal. 1:17; 4:9; Php. 1:26). To take again (lambánō, to receive; pálin), to take back again (John 10:17-18).

(II) Of time, meaning again, another time, once more.

(A) Generally (Mat. 4:8; 20:5; Luke 23:20; John 4:13; 16:16; Acts 27:28; Rom. 8:15; Heb. 5:12; 6:6; Jas. 5:18). Pleonastically, pálin ek deutérou (ek, of, for; deúteron, second time), again the second time (Mat. 26:42; Acts 10:15). In the sense of another time (John 1:35; 8:12, 8:21; Acts 17:32). Including also perhaps the idea of reference, i.e., again in another Scripture (Mat. 4:7; John 12:39; Rom. 15:10-12; Heb. 2:13).

(B) Hence as a continuative particle, connecting circumstances which refer to the same subj., again, once more, further (Mat. 5:33; 13:44; 18:19; Luke 13:20; John 12:22; 1Cor. 12:21; Heb. 1:5-6; 2:13); also where there is an implied opposite or antithesis, again, on the other hand, on the contrary (Mat. 4:7; 2Cor. 10:7; Gal. 5:3; 1Jn. 2:8).

Deriv.: paliggenesía, a rebirth, restoration.

Ant.: poté, never; mēdépote, not ever, never; mēdépō, not yet; oudépō, not yet.

and... see above.

receive...

παραλαμβάνω

paralambánō; fut. paralḗpsomai, from pará, from, and lambánō, to take, receive. To take near, with, or to oneself, to receive to oneself.

(I) To take to oneself, seize or take into one's possession. In the NT used only of persons, to take unto or with oneself, as an associate or companion, with the acc. (Mat. 1:20, 1:24; 17:1; 20:17; 26:37; Mark 4:36; 5:40; 9:2; 10:32; Luke 9:10, 9:28; 11:26; 18:31; Acts 15:39; 16:33; 21:24, 21:26, 21:32; 23:18). Also with eis, to, followed by the acc. of place (Mat. 4:5, 4:8; 27:27); by metá, with, with the gen. of person (Mat. 12:45; 18:16; Mark 14:33); by prós, toward, with the acc. of person (John 14:3). In the Sept. with eis, unto (Num. 23:14); with metá, with (Gen. 22:3). Used Pleonastically and synonymously with the basic verb lambánō with the acc. expressed or implied, before other verbs, in order to express the idea more fully and graphically, e.g., having taken or taken to oneself as in lambánō (Mat. 14:19; 25:1; 26:26, 26:52; 27:6, 27:30, 27:48; Mark 9:36; Luke 22:17; John 12:3, 12:13; 13:4, 13:12, 13:30; 1Cor. 11:23; Rev. 5:8; 22:17). So also the verb itself with kaí, and, before another verb (Mat. 2:13-14, 2:20-21; John 19:16).

In Mat. 24:40-41; Luke 17:34-35, paralambánō in the pass. form is used as the opposite of aphíēmi, to let be. In these verses, those who are taken are not to be misconstrued as those whom the Lord favors, as if they were the same saints spoken of in 1Th. 4:17 who will be raptured (harpázō, to seize, catch away, as if by force) to meet the Lord in the clouds. The verb paralambánō in most cases indicates a demonstration in favor of the one taken, but not always. In Mat. 4:5, 4:8, it is used of Satan taking Jesus up to tempt Him. In John 19:16 it is used of taking Jesus to lead Him to the cross. The verb paralambánō is to be contrasted in Mat. 24:40-41 to aírō, to take up and away. It is used to refer to those in the days of Noah who were taken away, not being favored but being punished, while Noah and his family were left intact. Therefore, in this passage in Mat. and the parallel passage in Luke, paralambánō must not be equated to the believers who are to be raptured at the coming of the Lord for His saints. It refers rather to those who, as in the days of Noah, are taken to destruction. The others are left alone (aphíēmi) for the purpose of entering into the blessings of Christ's kingdom (identified by some as the Millennium) and the righteous rule of Christ upon earth.

The word paralambánō is also used in relation to a teacher, to receive, acknowledge, embrace and follow his instructions (John 1:11), as also can be the meaning of lambánō, to take up a person or receive him as a friend or guest into one's house or society. Equivalent to déchomai, to receive, accept.

you...

ὑμάς

humás; 2d person personal pron., acc. of humeís, you, yourselves. You.

unto...

πρός

prós; prep. governing the gen., dat., and acc. and corresponding in its basic meaning to the primary force of these cases themselves. Toward.

(I) With the gen., implying motion or direction from a place, hither. Also in the direction of a place meaning at or toward. Figuratively of the source, agent, or cause from which something comes or proceeds. Also expressing dependence or relation of any kind from or with someone, the pertaining or belonging in any way to a person or thing. In the NT, used once, figuratively meaning pertaining to, for, for the benefit of (Acts 27:34).

(II) With the dat., marking a place or object by the side of which a person or thing is, meaning rest or remaining by, at, near, as if in answer to the question "Where?" (Mark 5:11 [UBS], where TR has tá órē [pl.], the mountains, in the acc. pl.; Luke 19:37, "at the descent of the mount"; John 18:16, "at the door"; John 20:12; Rev. 1:13).

(III) With the acc., marking the object toward or to which something moves or is directed.

myself;...

ἐμαυτοῦ

emautoú; fem. emautḗs, neut. emautoú, reflexive pron. of the 1st person found only in gen., dat., acc. sing. from emoú, of me, and autoú, self. Of myself, to myself, myself (Luke 7:7; John 5:31; 8:14, 8:18, 8:54; 1Cor. 4:3; 2Cor. 2:1). With the prep. apó ( III, A, 3), from or of myself (John 5:30; 7:17; 14:10), meaning by my own authority. The same with ek (ex) ( III, D), of, of myself (John 12:49). Sometimes used simply as emoú (Mat. 8:9; Luke 7:8; John 12:32; Phm. 1:13).

that...

ἵνα

hína; conj. That, so that, for the purpose of, construed usually with a subjunctive, seldom with the opt., often with the indic. marking the end, purpose. Also used to indicate the cause for, or on account of which anything is done. Can be translated, "to the end that," "in order that it might [or may] be." It may also be used simply to indicate a happening, event or result of anything, or that in which the action terminates. Hína can be translated "so that it was [is, or will be]."

(I) Indicating purpose, end (télos, end) in which case we call it a telic conj. It marks the final end, purpose, or cause and can be translated "to the end that," "in order that," and with the neg. mḗ, not, hína mḗ, it means "in order that not," "lest."

where...

ὅπου

hópou; comp. relative adv. from poú, where. Of place, meaning where, in which or what place. Used after the express mention of a place (Mat. 6:19-20; Mark 9:44; Luke 12:33; John 1:28; Rev. 12:6, 12:14; 17:9; Sept.: Jdg. 18:10 hou . . . ekeí). Followed by the subjunctive of that which is indef. (Mark. 14:14; see Mat. 6:21; Luke 12:34; 17:37; John 12:26). Including the idea of a demonstrative meaning, there, where (Mat. 25:24, 25:26; Mark 5:40; John. 3:8; 7:34; Rom. 15:20). With án, meaning wheresoever, followed by a subjunctive (Mark 9:18; 14:9); followed by eán, if (Mat. 24:28; Mark 6:10, 6:56 followed by án, a suppositional particle suggesting an uncertainty, a wish, a possibility, followed by the indic.). Metaphorically it is used in a wider sense including time, manner, circumstances (Col. 3:11; 2Pet. 2:11). With ekeí, there, as an emph. (Jas. 3:16). With the meaning of there where (Heb. 9:16; 10:18; Sept.: Pro. 26:20). In reasoning meaning where, whereas, since (1Cor. 3:3). After verbs of motion, whither (John 8:21-22; 14:4; Heb. 6:20). Followed by án, if, with the subjunctive (Luke 9:57; Jas. 3:4; Rev. 14:4) or by eán, if, soever (Mat. 8:19).

Syn.: hoú, where.

I...

ἐγώ

egṓ; gen. emoú or mou, 1st person sing. personal pron. I. The monosyllabic forms mou, moi, me, are usually enclitic (receive no accent), but have an independent accent after a prep., except in prós me. Various forms include hēmín, dat. pl. and ēmṓn, gen. pl.

(I) Nom. egṓ, pl. hēmeís (Mat. 8:7; 28:14; Mark 14:58 Acts 17:3). With a certain emphasis (Mat. 3:11, 3:14; 5:22, 5:28, 5:32, 5:34; John 4:26). With a mark of distinction (Mat. 6:12; 17:19; 19:27). Paul uses this pron. in the sing. sometimes to express the totality of the people he has in mind as if he were their representative, thus he used egṓ, I, for hēmeís, nom. pl., we (Rom. 7:9, 7:14, 7:17, 7:20, 7:24-25; 1Cor. 10:30). Sometimes he uses hēmeís, we, for egṓ, I (1Cor. 1:23; 2:12; 4:8, 4:10). In the phrases "Behold, I am here Lord" (idoú, behold; egṓ, I) (Acts 9:10), and "I go sir" (egṓ Kúrie) (Mat. 21:30), the word egṓ is used in lieu of an affirmative adv., it is well, acceptable with me. See also Sept.: Gen. 22:1, 22:11; 27:24; 1Sam. 3:8; 2Sam. 20:17.

(II) The gen. mou (not emoú), mine (Mat. 2:6; Luke 7:46; John 6:54), and hēmṓn, ours (Mat. 6:12; Luke 1:55; Rom. 6:6), are often used instead of the corresponding poss. pron. emós. Also mou as pass. or obj. in John 15:10 "in my love" (en tḗ agápē mou), meaning in the love of mine or towards me.

(III) In the dat. in the phrase tí emoí kaí soí, "What is it to me and thee?" (tí [the neut. of tís, what; emoí [the sing. dat. of egṓ, I]; kaí, and; soí, sing. dat. meaning thou, you), meaning "What is there common between us? What have I to do with thee?" (a.t. [Mat. 8:29; Mark 5:7; Luke 8:28; John 2:4; Sept.: Jdg. 11:12; 2Sam. 16:10; 19:22]).

am,...

εἰμί

eimí; imperf. ḗn, fut. ésomai, pres. indic. 2d person sing. eí, 3d person. pl. eisí, pres. imper. sing. ísthi, Mat. 2:13), 3d person. éstō, Mat. 5:37), pres. opt. eíēn, pres. inf. eínai, pres. indic. 3d person sing. estí, pres. indic. 1st person pl. esmén. Less usual forms are the imperf. 2d person sing. ēs, Mat. 25:21, 25:23) instead of the more usual ḗstha, Mat. 26:69; Mark 14:67), imperf. 1st person sing. ḗmēn, Gal. 1:10, 1:22), imper. sing. ḗtō, 1Cor. 16:22; Jas. 5:12), 2d person pl. ḗte for éste, 1Cor. 7:5 [TR], sunérchesthe. Eimí, to be, is the usual verb of existence, and also the usual logical copula or link, connecting subj. and predicate.

(I) As a verb of existence, to be, to have existence.

(A) Particularly and generally: (1) In the metaphysical sense as in John 1:1, "In the beginning was the Word," meaning it had been before there was any beginning or existed before the beginning of anything; John 8:50, estín, in the pres. tense indicating eternal existence, "There has always been one that seeks and judges" (a.t.); John 8:58, egṓeimí (egō, I; eimí, am), "I am," meaning I have always been; Mark 12:32, heís estí (heís, one; estí, there is), "the one there is" (a.t.), meaning there has always been the one and there is no other, or there has never been another beside Him (Christ). See Acts 19:2; Heb. 11:6. Of things as in John 17:5, "before the world came into existence [eínai, the pres. inf.]" (a.t.); 2Pet. 3:5, ḗsan ékpalai, "were [have been] of old," from of old. This indicates that the physical heavens as we know them now have not always been as they were from the beginning, but they were created later and the prophecy is that they will be changed again (2Pet. 3:10; see Mat. 24:29; Mark 13:24-25; Luke 21:25-26). In Rev. 4:11, "for thy pleasure they are" (TR), or were (UBS), meaning they have always been. For the pres. part. ṓn (sing.), tá ónta neut. pl. (see D). Spoken of life, to exist, to live (Mat. 2:18; 23:30); in Acts 17:28, "In Him we live and move and have our being," our lives are preserved. (2) Generally, it means to be, exist, to be found, as of persons (Mat. 12:11; Luke 4:25, "there were many widows" [a.t.], Luke 4:27; John 3:1; Rom. 3:10-11). Of things, meaning to be, exist, to have place (Mat. 6:30; 22:23; Mark 7:15; Luke 6:43; Acts 2:29; Rom. 13:1). Also estí (sing.), there is; eisí (pl.), there are (John 7:12; Acts 27:22; Rom. 3:22; 1Cor. 12:4-6; Rev. 10:6; 21:4). In John 7:39, literally "for there was not yet Holy Spirit" (a.t.), meaning the giving of the Holy Spirit had not yet occurred. By implication, to be present, the same as páreimi, to be near, but this meaning lies only in the adjuncts as in Mat. 12:10, "there was present" (a.t.); Mat. 24:6; Mark 8:1. (3) Spoken of time, generally (Mark 11:13; Luke 23:44; John 1:40; Acts 2:15; 2Tim. 4:3); of festivals (Mark 15:42; Acts 12:3).

there ye...

ὑμείς

humeís; 2d person personal pron., nom. pl. of sú, you. You, sometimes used as an emphatic meaning yourselves.

Deriv.: huméteros, your, yours.

may be...

ὦ

Ṓ; subjunctive of eimí, to be. May, might, can, could, would, should, must; also with ei, if, whether, that, and its comp., meaning to be.

also... see And above.