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Anticovidian v.2 COVID-19: Hypothesis of the Lab Origin Versus a Zoonotic Event which can also be of a Lab Origin: https://zenodo.org/record/3988139


(With notes taken from The Companion Bible and from The Net Bible)

Structure of John 14:

Return to the Father (Alternation)

B1/1. Comfort. Coming again.

            C1/2-7. Return to the Father. Purpose.

                        A1/ D1/8-11. Questions and Answer. Manifestation.

                                    E1/12-17. Communications.

B2/18. Comfort. Coming again.

C2/19-21. Return to the Father. Promise.

A2/ D2/22-24. Questions and Answer. Manifestation.

                                    E2/25-27-. Communications.

B3/-27-28-. Comfort. Coming again.

C3/-28-31. Return to the Father. Promise.

1: Let not your heart be troubled: ye believe in God, believe also in me.

"Not” = Greek (Gr.). me, expressing conditional negation.

"Ye believe” = There is no reason for translating the two verbs differently. Both are imperative: "Believe in God, and believe in Me.”

"Troubled” = Distressed [The same verb is used to describe Jesus’ own state in John 11:33, 12:27, and 13:21. Jesus is looking ahead to the events of the evening and the next day, his arrest, trials, crucifixion, and death, which will cause his disciples extreme emotional distress. Net Bible]

2: 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.

"My Father’s”, in John’s Gospel the Lord uses this expression 35 times, though in a few instances the texts read "the” instead of "My.” It is found 14 times in these 3 chapters (Ch. 14-16). It occurs 17 times in Mt, 6 times in Lk (3 times in parables), but not once in Mk. 

"Mansions” = Abiding places. Gr. mone (from meno, a characteristic word in this Gospel). Occurs only here and in v. 23 (see below). [(It) is frequently used in the Fourth Gospel to refer to the permanence of relationship between Jesus and the Father and/or Jesus and the believer. Thus the idea of a permanent dwelling place, rather than a temporary stopping place, would be in view. Net Bible]

"If it were not so” = If not. (Gr. ei me, there is no verb).

"I would have told you”, all the texts add "that” (Gr. hoti), and read "would I have told you that I go?” [Jesus’ departure is not hypothetical but real—he is really going away. (Jesus) is going to make ready a place. He makes a logical, necessary connection between his future departure and the reality of the dwelling places in his Father’s house. Jesus is going ahead of believers to prepare a place for them, a permanent dwelling place in the Father’s house. Net Bible]

"To prepare” = To make ready [Net Bible].

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.

"I will come again, and receive you unto myself” = Again I am coming, and I will receive you [Jesus speaks of coming again to take the disciples to himself… the "dwelling place” is "in” Jesus himself, where he is, whether in heaven or on earth. The statement in v. 3, "I will come again and receive you to myself,” then refers not just to the parousia, but also to Jesus’ post-resurrection return to the disciples in his glorified state, when by virtue of his death on their behalf they may enter into union with him and with the Father as sons. It is also important to note, however, the emphasis in the Fourth Gospel itself on the present reality of eternal life (John 5:24, 7:38-39, etc.) and the worshiping the Father "in the Spirit and in truth” (John 4:21-24) in the present age. Net Bible]

"That” = In order that.

"Receive you unto myself” = Take you (or "bring you”) to be with me (or "to myself”) [Net Bible]

4: And whither I go ye know, and the way ye know.

"Know” = Gr. oida, most of the texts omit the second "ye know,” and read "whither I go ye know the way” [Jesus had spoken of his destination previously to the disciples, most recently in John 13:33. Where he was going was back to the Father, and they could not follow him there, but later he would return for them and they could join him then. The way he was going was via the cross. This he had also mentioned previously (e.g., 12:32) although his disciples did not understand at the time (cf. 12:33). As Jesus would explain in v. 6, although for him the way back to the Father was via the cross, for his disciples the "way” to where he was going was Jesus himself. Net Bible]

5: Thomas saith unto him, Lord, we know not whither thou goest; and how can we know the way?

"Unto” = To.

"Not” = Gr. ou.

"How can we know” = How know we.

6: Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me.

"I am” = Gr. Ego eimi, "It is I.” This affirmation used by our Lord at least 25 times in John.

"The truth” = And the truth (Note the figure Polysyndeton to emphasize the Lord’s statement: "I am the way, and the truth, and the life.”

"Truth” = Gr. aletheia. This word occurs 25 times in John, always in the lips of the Lord, save 1:14, 17 (both by John the evangelist himself referring to Jesus) and 18:38 (Pilate, when he told Jesus, "What is truth?”) Only 7 times in Mt, Mk, and Lk.

"Life”, another characteristic word in this Gospel, where it occurs 36 times. The first occurrence is in Mt. 7:14 "The way wich leadeth unto life” (and cp. 1 Jn. 5:11 ("…God hath given to us eternal life, and this life is in His Son”),12 ("He that hath the Son hath life…”),20 ("His Son… eternal life.”)

"No man” = No one, Gr. oudeis.

"But” = If not, Gr. ei me.

"By” = Through, Gr. dia.

7: If ye had known me, ye should have known my Father also: and from henceforth ye know him, and have seen him.

"From henceforth” = From now.

"If ye had known me, ye should have known my Father” = If you have known me, you will know my Father [In this case Jesus promises the disciples that, assuming they have known him, they will know the Father. Contextually this fits better with the following phrase (v. 7b) which asserts that "from the present time you know him and have seen him” (cf. John 1:18). Net Bible]

8: Philip saith unto him, Lord, shew us the Father, and it sufficeth us.
9: Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then, Shew us the Father?

"And it sufficeth us” = Or "and that is enough for us,” or "and we will be content” [Net Bible]

"So long time” (Philip was one of the first called.)

"Not known” = Not recognized [Net Bible]

10: Believest thou not that I am in the Father, and the Father in me? the words that I speak unto you I speak not of myself: but the Father that dwelleth in me, he doeth the works.

"Of” = From, Gr. apo.

"I speak not of (from) myself” = I do not speak on my own initiative.

"Dwelleth” = Abideth, Gr. meno.

"The works”, the text reads "His works” ["His Miraculous deeds” or "His mighty acts”; is most likely a reference to the miraculous signs Jesus had performed, which he viewed as a manifestation of the mighty acts of God. Those he performed in the presence of the disciples served as a basis for faith (although a secondary basis to their personal relationship to him; see the following verse). Net Bible]

Also, supply the Ellipsis (words in purple) thus: "…The words that I speak, I speak not from myself, but the Father that abideth in Me speaketh them, and the works that I do, I do not from Myself, but the Father that abideth in Me doeth His works” [The question Jesus asks of Philip expects the answer "yes.” Note that the following statement is addressed to all the disciples, however, because the plural pronoun (Gr. humin) is used. Jesus says that his teaching (the words he spoke to them all) did not originate from himself, but the Father, who permanently remains in relationship with Jesus, performs his works... there is an implicit contrast in the next verse between words and works… the two terms are related but not identical; there is a progression in the idea here. Both Jesus’ words (recall the Samaritans’ response in John 4:42) and Jesus’ works are revelatory of who he is, but as the next verse indicates, works have greater confirmatory power than words. Net Bible]

11: Believe me that I am in the Father, and the Father in me: or else believe me for the very works' sake.

"Or else” = the Greek text reads "but if not.” [Filling out the ellipsis: "but if [you do] not [believe me]…” for the benefit of the modern English reader. Net Bible]

"For… sake” = On account of.

"Very works” = Works themselves ["because of the works”. In the context of a proof or basis for belief, Jesus is referring to the miraculous deeds (signs) he has performed in the presence of the disciples. Net Bible]

12: Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; and greater works than these shall he do; because I go unto my Father.

"Verily, verily” is the 22 occurrence of 25 times in John, 24 times double (fig. epizeuxis, for emphasis), always in John. "Verily” = Gr. amen. Used only by the Lord. Same as Heb. ‘amen, preserved in all languages. Should be so given al the beginning of sentences ["Truly, truly, I say to you,” "I tell you the solemn truth.” Net Bible]

"The works…”, i. e. similar works, e. g. Acts 3:7 (Peter "…took him by the right hand, and lifted him up: and immediately his feet and ankle bones received strength”); 9:34 ("…Peter said unto him, Eneas, Jesus Christ maketh thee whole: arise…” and he arose immediately.”)

"Shall” = Will.

"He do also” = He also do [Perform. Net Bible]

["The works that I do” = The miraculous deeds that I am doing. Net Bible]

"Greater”: Not only more remarkable miracles (Acts 5:15 ["…that at least the shadow of Peter passing by…”]; 19:12 ["…from his [Paul’s] body were brought unto the sick handkerchiefs or aprons, and the diseases departed from them, and the evil spirits went out of them”]) by the men who were endued with power from on high (pneuma hagion), but a more extended and successful ministry. The Lord rarely went beyond the borders of Palestine. He forbade the twelve to go save to the lost sheep of the house of Israel (Mt. 10:5,6); after Pentecost they went "everywhere” (Acts 8:4), and Paul could say, "your faith is spoken of throughout the whole world” (Rom. 1:8).

"Greater,” Jesus Christ was the propitiation for the new birth and for the speaking in tongues, he announced the future new birth and the speaking in tongues, but he himself, before his ascension to heaven, did never brought anyone to became a born again believer, neither he spoke in tongues ["…the spirit (referring to the gift of pneuma hagion (in the next clause), of which He was the Giver, and believers the recipients), which they that believe on Him should receive; for holy spirit (pneuma hagion, there are NO articles, it denotes the gift given by the Giver and received by the believer, as promised in Acts 1:5 and fulfilled in Acts 2:4) was not yet given; because that Jesus was not yet glorified (Gr. doxazo, one of the characteristic words of this Gospel, used 23 times in John, i.e. ascended).”]

"Greater” [(Also) it is clear from both John 7:39 and 16:7 that the Holy Spirit will not come until Jesus has departed. After Pentecost and the coming of the Spirit to indwell believers in a permanent relationship, believers would be empowered to perform even greater deeds than those Jesus did during his earthly ministry. When the early chapters of Acts are examined, it is clear that, from a numerical standpoint, the deeds of Peter and the other Apostles surpassed those of Jesus in a single day (the day of Pentecost). On that day more were added to the church than had become followers of Jesus during his entire earthly ministry. Net Bible]

13: And whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son.

["Glorified” = praised or honored. Net Bible]

14: If ye shall ask any thing in my name, I will do it.
15: If ye love me, keep my commandments.

[Obedience is the proof of genuine love. Net Bible]

16: And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever;

"Shall” = Will.

"Another” = Gr. allos.

"Comforter”, Gr. parakletos, rendered "Advocate” in 1 John 2:1. Parakletos and the Lat. Advocatus both mean one called to the side of another for help or counsel. The word is only found in John: here, Jn. 14:26 (see below); Jn. 15:26 ["…when the Comforter shall have come, whom I will send unto you from the Father, even the spirit of truth, which goeth forth (proceedeth) from the Father, he will bear witness (testify) concerning (of) Me”]; Jn. 16:7 ["…if I depart I will send It (the Comforter) unto you”]; and 1 John 2:1 ["…we have an Advocate (parakletos, "Comforter”) with the Father, Jesus Christ the righteous”]. So we have one parakletos (pneuma hagion, the gift of holy spirit) as here, and another with the Father. The Rabbinical writings often refer to the Messiah under the title Menahem (= "Comforter”), and speak of His days as the days of consolation. Cp. Luke 2:25 ["Simeon…(was) waiting for the consolation of Israel (Cp. Acts 28:20 and Isa. 40:1. "May I see the consolation of Israel!” was a Jewish formula of blessing; and an adjuration also: "May I not see it, if I speak not the truth!”): and holy spirit (pneuma hagion, a spiritual gift) was upon him”] {Because an "advocate” is someone who "advocates” or supports a position or viewpoint and since this is what the Paraclete will do for the preaching of the disciples, it was selected. Advocate or "Helper” or "Counselor” (or all of that together) Net Bible}

17: Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you.

"The Spirit of truth” = The spirit of the truth. The definite article in both cases.

"Dwelleth” = Abideth [or resides or remains. Net Bible]

["he dwelleth with you, and shall be in you”, "He Is with You and He Will Be in You” (James M. Hamilton, Jr., Ph.D. diss., The Southern Baptist Theological Seminary, 2003), 213-20. The immediate context (both in 14:16 and in the chapter as a whole) points to the future, and the theology of the book regards the advent of the Spirit as a decidedly future event (see, e.g., 7:39 and 16:7). Net Bible]

18: I will not leave you comfortless: I will come to you.

["Leave you comfortless” = Abandon you as orphans, the entire phrase could be understood as an idiom meaning, "leave you helpless.” It may well be that another Johannine double meaning is found here, so that Jesus ‘returns’ to his disciples in one sense in his appearances to them after his resurrection, but in another sense he ‘returns’ (as holy spirit) to indwell them. Net Bible]

19: Yet a little while, and the world seeth me no more; but ye see me: because I live, ye shall live also.

"Yet a little while”, i. e. about thirty hours. From the moment the Lord was taken down from the cross and entombed. He disappeared from the eyes of the world (Acts 10:40,41: "…God raised him… and shewed him openly; Not to all the people, but unto witnesses chosen before of God, even to us, who did eat and drink with him after he rose from the dead.”)

"No more” = Gr. ouk eti.

20: At that day ye shall know that I am in my Father, and ye in me, and I in you.

"At” = In, Gr. en.

["That day” = That time. The postresurrection appearances of Jesus to his disciples has the advantage of taking in a little while in v. 19 literally. Net Bible]

21: He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him.

["Keepeth” = Obey. Net Bible]

["Will manifest” = "Will reveal”, or "will disclose” Net Bible]

22: Judas saith unto him, not Iscariot, Lord, how is it that thou wilt manifest thyself unto us, and not unto the world?

["Manifest” = Reveal, Disclose. The disciples still expected at this point that Jesus, as Messiah, was going to reveal his identity as such to the world (cf. 7:4). Net Bible]

23: Jesus answered and said unto him, If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him.

["Abode” = Residence, Dwelling Place. The context here is individual rather than corporate indwelling, so the masculine singular pronoun has been retained throughout v. 23. It is important to note, however, that the pronoun is used generically here and refers equally to men, women, and children. Net Bible]

 24: He that loveth me not keepeth not my sayings: and the word which ye hear is not mine, but the Father's which sent me.
25: These things have I spoken unto you, being yet present with you.

26: But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.

"The Holy Ghost” = The spirit, the holy. Gr. to pneuma to hagion. The only place in John where the two articles are found

"He” = That one. Gr. ekeinos.

27: Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid.

["Peace I leave with you”. In spite of appearances, this verse does not introduce a new subject (peace). Jesus will use the phrase as a greeting to his disciples after his resurrection (20:19, 21, 26). It is here a reflection of the Hebrew shalom as a farewell. But Jesus says he leaves peace with his disciples. This should probably be understood ultimately in terms of the indwelling of the Paraclete, the Holy Spirit, who has been the topic of the preceding verses. It is his presence, after Jesus has left the disciples and finally returned to the Father, which will remain with them and comfort them. Net Bible]

["Be afraid” = Show cowardice [lacking in courage, fearful. Net Bible]

28: Ye have heard how I said unto you, I go away, and come again unto you. If ye loved me, ye would rejoice, because I said, I go unto the Father: for my Father is greater than I.

[…Why should the disciples have rejoiced? Because Jesus was on the way to the Father who would glorify him (cf. 17:4-5); his departure now signifies that the work the Father has given him is completed (cf. 19:30). Now Jesus will be glorified with that glory that he had with the Father before the world was (cf. 17:5). This should be a cause of rejoicing to the disciples because when Jesus is glorified he will glorify his disciples as well. Net Bible]

29: And now I have told you before it come to pass, that, when it is come to pass, ye might believe.

[Jesus tells the disciples that he has told them all these things before they happen, so that when they do happen the disciples may believe. This does not mean they had not believed prior to this time; over and over the author has affirmed that they have (cf. 2:11: "…his disciples believed on him (in Cana)”). But when they see these things happen, their level of trust in Jesus will increase and their concept of who he is will expand. Net Bible]

30: Hereafter I will not talk much with you: for the prince of this world cometh, and hath nothing in me.

["I will not talk much with you” = "I will not speak with you much longer” or "I will no longer speak many things with you.” Net Bible]

["The ruler (prince in KJV) of this world” is a reference to Satan. Net Bible]

["Hath nothing in me” = ""in me he has nothing,” "Has no power over me.” Net Bible]

"Nothing” = Gr. ouk ouden, a double negative, for emphasis. No Sin for Satan to work upon.

31: But that the world may know that I love the Father; and as the Father gave me commandment, even so I do. Arise, let us go hence.

["May know” or "may learn.” Net Bible]

["But I am doing just what the Father commanded me, so that the world may know74 that I love the Father...” The order of the clauses has been rearranged in the translation to conform to contemporary English style. Net Bible]

"That” = In order that.

"Gave me commandment” = charged me.

"I do” = I am doing, i. e. carrying it out in obedience to the Father’s will.

["Arise, let us go hence” = "Get up, let us go from here.” It may be argued that Jesus refers not to a literal departure at this point, but to preparing to meet the enemy who is on the way already in the person of Judas and the soldiers with him. Net Bible]

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