The passage
      v1. The disciples are distressed. Jesus has just told them he is about to leave them. Peter certainly gets the message, claiming he is willing to defend Jesus, even give his life to that end. Yet, Peter's faith is fragile, and Jesus knows it. So, Jesus calls on his disciples to redouble their faith, redouble their reliance on God and the inevitable worth of his plan. And not only should they rely on God, but Jesus as well.
      v2. Jesus now explains why he must go. Jesus' departing will benefit the disciples because he is going to prepare an eternal home for them. v3. Having prepared a place for his disciples, Jesus promises that he will return and take them to be with him in that special place.
      v4. This verse is an example of "short talk", just a little too compacted to make sense. Jesus is saying something like: "You know the place where I am going, and you know the way."
      v5. Thomas, probably speaking for all the disciples, admits that he is not quite sure of Jesus' destination, so he has no idea of the roadway there.
      v6. Here again we have another example of "short talk." The destination is heaven and Jesus is the roadway there, the roadway to God, the roadway to the Father, in that he reveals the truth about God in the gospel, and in that he gives life to those who believe through his death, resurrection and eternal reign.
      v7. The simple fact is the disciples know Jesus, and because they know Jesus, through their new-birth in the Spirit, they will know God intimately, know him as if they had met him personally.
      v8-9. The desire of any religious person is to see God and so Phillip jumps at the possibility. Jesus' response is touched with sadness. Jesus has been with his disciples for nearly three years and yet Phillip has still not realized that Jesus' whole ministry has been a revelation of the Father.
      v10-11. What the disciples need to understand is that there is a unique union between the Father and the Son, such that the teachings of Jesus, as well as the miraculous signs that Jesus has performed, are the Father's words and deeds, just as much as they are Jesus' words and deeds. If they can't get their head around of the words and be convinced by them, then at least they need to focus on the miraculous signs that Jesus has performed and learn from their significance. The lesson, of course, is simple, to know Jesus is to know the Father.
      v12. As for the works that Jesus does, in his case, the messianic signs, Jesus tells his disciples that they will do even greater works for the Father. Of course, Jesus is the one who has made this possible through his death and resurrection. With the sending of the Spirit the disciples will bring life, as well as judgment, to a dying world.
      v13-14. And as for getting the Father's works done, the disciple needs only ask, under the powerful authority of Jesus ("in my name"), and Jesus himself will supply all the resources necessary to complete the task.

Real estate
      "I am interested in Heaven, interested in that land because I have held a clear title to a bit of property there for many years. I did not buy it. It was given to me without any money or price, although the Donor purchased it for me at a tremendous sacrifice. I am not holding it for speculation since the title is not transferable. It is not a vacant lot. For more than half a century the greatest architect and builder of the universe has been building a home for me on the site. This home will never need to be remodelled or repaired because it will suit me perfectly, individually, and will never grow old.
      Termites cannot undermine its foundations for it has been built upon the 'Rock of Ages.' Fire cannot destroy or floods wash it away. No locks or bolts will ever be placed on its doors, for no vicious person can ever enter that land where my dwelling stands. It is now almost completed and ready for me to enter in and abide in peace eternally without fear of being ejected.
      There is this valley of deep shadows between the place where I live here and that to which I shall journey in a very short time. I cannot reach my house in the City of God without passing through this dark valley of shadows. But, I am not afraid because my best friend, my Saviour, went through the same valley long ago and drove away its gloom. He has been patient with me through all my wonderings since I first realized his saving kindness. I have little fear, for I hold his promise to me. He alone will be with me as I walk through the valley of shadows and I shall not lose my way when he is with me. As with the disciples in the storm, he will see me safely to the other side."
      The believer who wrote these words went long ago to claim his piece of real estate, that place prepared for him by Jesus, that little piece of heaven. Faced with the absent Christ we find security in the dream of that other place.

v1
      mh tarassesqe (tarassw) pres. pas. imp. "do not let [your hearts] be troubled" - let not be troubled. This negation with the present imperative expresses, not a command to stop an action already commenced, but rather a command to not proceed with an action, so "don't allow yourselves to become troubled." The "trouble", "distress", is related to Jesus' statement that he is about to leave his disciples - "I am with you only a little longer." This "distress" shadows every one of us in that we live with the reality of an absent Christ (mind you, I do keep meeting believers who claim that this is not their experience, although I am not sure to what degree they are in touch with reality!!!).
      hJ kardia (a) "hearts" - heart. The singular is Semitic idiom, expressed with the plural in English.
      pisteuete (pisteuw) "trust" - believe. The verb here may be either indicative or imperative. This has prompted three possible translations of the two uses of "believe" in this clause: i] Indicative/indicative, "you trust in God and you trust in me"; ii] Indicative/imperative, "do you believe in God, then believe also in me", Bultmann; iii] Imperative/imperative, so NIV. "Believe in God, and believe in me likewise", Cassirer. The present tense is durative, so possibly, "keep on believing in God, and keep on believing in me", Barclay.

v2
      en th/ oikia/ tou patroV mou "in my Father's house" - Obviously meaning "heaven", certainly not "church"; "in heaven there are many rooms"; "there are many dwellings in heaven."
      pollai adj. "many" - The sense being, "there is room enough for everyone", TNT.
      monai (h) "rooms" - a place to live. The sense of this word is disputed, eg., some suggest "resting place" for the use of believers on the move in heaven, but "permanent dwelling" is to be preferred; "homes", Berkeley.
      ei mh "if it were not so, [I would have told you]" - if not. Introducing a conditional clause, 2nd class, expressing a condition contrary to fact, as NIV.
      oJti "-" - that. Not found in some texts, but if accepted it produces either a statement, or a question in the last clause of the sentence, eg. "if it were not so, would I have told you that I go to prepare a place for you?" NRSV. Possibly causal, "because", although the sense is illusive; "were it not so I would have told you, because it is to prepare a place for you that I am going there", Cassirer. Possibly introducing indirect discourse, what Jesus would not have told them if it had not been true; "would I have told you that I am going to prepare a place for you?", TNT. The trouble is, we have no earlier reference of Jesus saying this to his disciples, so the conjunction probably introduces the content of what Jesus is now going to explain to them; "I wouldn't tell you this, unless it was true. I am going to prepare a place for each of you", CEV.
      etoimasai (etoimazw) aor. inf. "to prepare" - The infinitive probably expresses purpose, "I am going in order to prepare a place for you." Carson notes that the preparation referred to is not the ordering of heaven to receive believers, but rather that it is "the cross and resurrection that prepares the place for Jesus' disciples."

v3
      ean + subj. "if [I go and prepare]" - Forming a conditional clause, 3rd class, where the stated condition in the "if" clause is a possibility. Here obviously a probability, so much so that Brown proposes "when I go and prepare", cf. BAGD 210.
      ercomai pres. "I will come back" - I am coming. The present tense is futuristic, expressing confidence in a future event, cf. BDF 323.. The return of Jesus is variously interpreted: i] the resurrection; ii] the coming of the Spirit; iii] the coming of Jesus to believers at their death; iv] the parousia, the second coming of Jesus. Other than [iii], all are referred to in these final discourses, but presumably [iv] is intended here.
      paralhmyomai uJmaV proV emauton "I will take you to be with me" - I will take you to myself. Probably "take you along with me", even possibly "take you along with me to my home", Humphries.
      iJna + subj. "that [you also may be where I am]" - that [where I am you also may be]. Possibly forming a purpose clause, "in order that", so Morris, even epexegetic (explanatory), what Jesus means by "I will receive you to myself", so Barrett, but more likely a consecutive (consequence) clause, "with the result that"; "I will come back and take you with me. Then we will be together", CEV.
      hJte (eimi) subj. "you may [also] be" - may be.

v4
      Note the longer variant: "You know the place where I am going, and you know the way", read in P66. Certainly expressing the intended sense, but probably not original and thus a nice example of early commentary.
      oidate (oida) perf. "you know" - you have known. A stative verb read as present tense.

v5
      Thomas, "the one called the twin" (I had a friend who was nicknamed "brother" by his siblings, a nickname later used up by his friends, so "twin" is not so strange), often displayed in John's gospel as someone with an inquisitive questioning mind (so "doubting Thomas" is somewhat harsh. So also Barrett's description of him being "dull"), is unsure about "the place" that Jesus is going to, and so obviously, is unsure about the way there. He probably speaks for all the disciples.
      eidenai (oida) perf. inf. "know" - [how are we able] to know [the way]. Again the stative verb is read as a present tense. The infinitive is complementary, completing the sense of the verb "we are able."
      thn oJdon (oV) "the way" - "The way to get there", TEV.

v6
      legei auto oJ IhsouV "Jesus answered" - Jesus said to him.
      egw eimi "I am" - Always a cue to a possible self declaration of deity by Jesus, so Jesus is possibly saying he is a divine pathway to heaven. The other extreme is to treat the phrase, "I am the way", as a simile, "I am like a roadway."
      hJ odoV "the way" - Given the context and particularly the next sentence, Jesus is "the way to heaven" = "the way to God/Father." So, in answering Thomas' question, Jesus has restated the where he is going, he is going to the Father / heaven, and as for "the way", Jesus is the way, ie. he himself is the means of getting there.
      kai "and [the truth] and [the life]" - The claim that Jesus is "the pathway / like a pathway" is the key statement (repeated in v4, 5 and 6), with truth and life subordinate statements. This is not easily expressed in Greek, but it is likely that the coordinate clause here translates a Semitic structure where the first noun governs the next two; "I am the way of truth and life", Carson. It is possible that kai serves to identify this fact, functioning epexegetically (see also Barrett, Lindars), setting up an explanation of the two elements that enable the pathway to function as a means of reaching God. Jesus possess divine truth/revelation, the gospel, a saving message, and he possesses life, resurrection life, through his life-giving sacrifice. So, "I am the way to God/Father, in that I reveal the truth about God, and in that I give life to those who believe." Taking "the way" as the primary predicate noun is supported by many "European" commentators, but many English/American commentators still follow the traditional line where "the way is directed toward a goal that is the truth and/or the life", Brown, even a constriction to something like "the true way of life", Kostenberger, or even just treating the three words as coequal: "I am the way, and I am the truth, and I am the life." See Brown for a summary of positions.
      oudeiV ercetai (ercomai) pres. "no one comes [to the Father]" - is coming. The present tense is most likely gnomic, expressing a universal truth; "no one ever come to the Father except through me." The exclusivity expressed here by Jesus probably applies to both his truth and his life. The truth that Jesus conveys does not deny either natural revelation, or the revelation of God's will, given up to this point in time, to the people of Israel. The point is that Jesus is the final and complete revelation of the divine will. If we reject this revelation and rely on either a natural understanding of the divine, or an Old Testament understanding of the divine, then we will fail to access Christ's saving truth. Also, the life that Jesus conveys rests on a perfect and acceptable sacrifice to God. If we rely on some other sacrifice (life-giving means, eg. transcendental meditation, etc.) then we will fail to access Christ's saving life-giving sacrifice.
      ei mh "except" - except. "The only way for anyone to come to the Father is through me", Barclay.
      dia + gen. "through [me]" - through, by means of. "Except by means of me", Moffatt.

v7
      ei + ind. "if" - Variant readings produce either a 1st class condition (eg. P66), or 2nd class condition, contrary to fact (ei + past tense indicative of "know" in the protasis and an + ind. in the apodosis) - NIV opts for 2nd class; "If you really knew me (which sadly, you don't), you would know my Father as well." Yet, it makes more sense to go with a 1st class condition where the condition is assumed to be true; "if you have come to know me (as in fact you do), you shall know (fut.) my Father also", Metzger.
      egnwkate (ginwskw) perf. pl. "[if] you really knew [me]" - you have known. The "you" is plural indicating that Jesus is now addressing all the disciples. The NIV "really knew" serves to underline the fact that "knowing" is something more than just being acquainted with.
      apo arti "from now on" - from now. "From henceforth." Probably referring to Jesus' exaltation / his lifting up on the cross, even possibly his coming again at Pentecost, rather than just this moment in the upper room. Still, the immediacy of the experience needs to be underlined for the reader; "from this time onwards, you do know him and indeed have seen him", Cassirer.
      ginwskete (ginwskw) pres. ind. (possibly imp. so Knox). "you do know [him]" - you know. The verse is a touch too concise so probably best filled out: "since you know me, from now on you are going to know the Father." "Knowing" and "seeing" God are qualities of religious experience beyond the usual. A "revolution in both religious experience and theological understanding" says Morris.

v8
      deixon (deicnumi) aor. imp. "show [us the Father]" - show, reveal. It does seem that Phillip has misunderstood the nature of Jesus' promised revelation of the Father and asks to see the Father with his own eyes. He has certainly yet to realize that "it is God the only Son, who is close to the father's heart, who has made him known", 1:18. None-the-less, Phillip does express "the universal longing of the religious man", Barrett. "let us see the Father", Cassirer.
      arkei (arkew) pres. "that will be enough [for us]" - it is enough, sufficient. "We ask no more", REB.
      hJmin dat. "for us" - to us. Dative of interest.

v9
      ouk egnokaV (ginwskw) perf. "don't you know me" - you have not known. Again "know" here is stronger than just "recognize/perceive", so it's a bit weak to say "have you still not realized who I am?" Barclay.
      uJmwn pl. pro. "you" - The "you" is plural, so Jesus is saying "I have been with all of you for these three years and yet you (Phillip) don't yet realize who I am[?]"
      tasoutw/ gronw/ dat. "such a long time" - so long a time [with you]. Dative of time. Of course, the dative is used for a point in time and here duration is obviously intended. A variant accusative exists, being correct grammar, but as the easier reading it is not widely accepted.
      oJ eJwrakwV (oJraw) perf. part. "anyone who has seen [me]" - the one having seen. Participle as a substantive. Usually translated as an indefinite relative clause, so NIV; "whoever has seen me", Williams. The clause is conditional, although an "if anyone has seen me" always expresses uncertainty in English, so "to have seen is to have seen the Father", Barclay.

v10
      ou pisteueiV (pisteuw) pres. "don't you believe" - This construction expects a positive answer, ie. given Jesus' instruction to his disciples over the last few years, they would surely understand this, but of course, they don't fully understand. Note the interesting shift from "know/perceive" to "believe". It is likely that both words are close in their meaning. "Know" is certainly stronger than just "recognize", while "believe" involves resting on what is recognized. More can be said, see "believe" v11. "You are convinced, are you not, that I am in the Father and the Father is in me?"
      oJti "that" - Here introducing a dependent statement of perception.
      egw en tw/ patri kai oJ pathr en emoi estin "I am in the Father and the Father is in me" - Phillip would surely, by now, rest on the knowledge that "the words and deeds of Jesus are alike a revelation from God", Morris. He should believe this much at least, but of course, Jesus is taking the relationship of the Father to the Son a step further. The preposition "in", supported by "living in me" (Gk. "abiding in me") implies something stronger than Jesus functioning as the divine agent of revelation, which of course, he is. What we have here is "unique sonship language", Carson. Certainly not an absorption of the divine, a mystical union, but rather a metaphysical union. "The reality is greater than human language can express, but that to which it points is sufficiently clear: in the depths of the being of God there exists a koinonia, a "fellowship", between the Father and the Son that is beyond all compare, a unity whereby the speech and action of the Son are that of the Father in him", Beasley-Murray.
      apo emautou ou lalw "not just my own" - from myself I do not speak. Although John describes the relationship of Jesus with the Father in terms of "a reciprocal formula of immanence", Schnackenburg, the union is expressed as if it is not fully reciprocal, ie. the words (the truth, the divine revelation) that Jesus communicates are the Father words, not visa-versa (see below).
      de "rather" - but, and. Here probably introducing a complementary truth. The words of Jesus are the Father words, "and in the same way", the works of Jesus are the Father's works.
      menwn (menw) pres. part. "living in me" - abiding, remaining, continuing. The participle is adjectival, modifying "Father"; "the Father, who abides in me, ..." Possibly in the sense "the Father who is permanently (constantly) in me", Bauer.
      autou gen. pro. "[is doing] his [work]" - Variant nominative, either autoV poiei ta erga, or poiei ta erga autoV producing "he does the works", or he "does the works himself." It is an interesting idea that Jesus' works (as with his words) are actually the Father's works. One is tempted to say that Jesus does the works on behalf of the Father, but this could have easily been expressed in the Gk., but wasn't, and in any case, moves us back to the envoy model. Maybe it is just a matter of attribution, of deference within the Godhead, given that the Son always glorifies the Father, and Father always glorifies the Son.
      ta erga "the works" - In John's gospel the word is used for "the signs" (miracles) - powerful revelatory signs. "They proceed from the Father and reveal what the Father is like", Morris. See below.

v11
      pisteuete pres. imp. "believe [me]" - "Believe" is used here in the sense of "be convinced" - "accept the full significance of this truth, namely that, ....", cf. Barrett. Not, "believe in me when I say", not even "believe my word", Torrey. In fact, English readers will be misled if we translate the word as "believe". The disciples do "believe" in Jesus, in the sense of having put their faith in him (not the sense of "believe" here) and they do "believe/know/acknowledge" (intellectual assent) Jesus' teachings, including his special relationship with the Father, but their faith and knowledge is limited. The disciples are not fully aware of the unique nature of the relationship between the Father and the Son such that they do not understand that having known Jesus, they now know the Father. What the disciples are being asked to do is take note of Jesus' words, thoughtfully ponder them, take on board their full significance and be convinced by them.
      moi "me" - in me. Probably a dative of reference, "believe, with reference to me, when I say ...", so "believe me", although not read in P66. The sentence makes better sense without the pronoun, although this would be a good reason for a copyist to drop it.
      oJti "when I say that" - [believe me] that [I in the Father and the Father in me]. Introducing a dependent statement of perception.
      ei de mh "or at least" - but if not. If the disciples can't get their head around the words that define the unique relationship that exists between the Father and the Son, then what they need to do is apply themselves to Jesus' signs, thoughtfully meditate on the signs (miracles), take on board their full significance and be convinced by them, since the signs themselves reveal this unique relationship.
      pisteuete "believe" - "Be convinced", as above. Variant "me" exists, as with the first use of "believe" in this verse - an example of assimilation, Metzger.
      dia + acc. "on the evidence of" - [but if not, believe] because of, on account of [the works themselves].

v12
      amhn amhn lew uJmin "I tell you the truth" - An introductory formula, used by Jesus when making another/new significant point. "I am telling you a solemn truth."
      oJ pisteuwn pres. part. "anyone who has faith [in me]" - the one having faith. The participle as a substantive. Here "belief/faith" "in/into" the person of Jesus (expressing "personal commitment", Morris), as indicated by the presence of the preposition eiV "to/into". Rendered as an indefinite relative clause which may be expressed in English as a conditional sentence, "If anyone believes in me he will ....", Barclay.
      kakeinoV "-" - also that one [will do]. The emphatic pronoun fixes attention upon the one who is to do the works that Jesus does, Westcott.
      ta erga "what" - the works. For Jesus, these were the sign miracles, "acts in which the power and character of God are made known", Barrett. Yet, more specifically, they are God's works, v10, such that as Jesus does the works of God, so also will Jesus' disciples now do God's works. So, not necessarily "the same works as I do myself", Cassirer, but more generally, "will do the works that I do", NAB, ie. God's works.
      meizona toutwn "[he will do even] greater (things than) these" - [even] greater these [will he do]. The object is unstated, so presumably "greater works" than Jesus' works, but note the softening in NIV, REB etc. The sense of these words is open to some dispute. Obviously not "more", "more extensive", Lindars, nor "greater", in the sense of greater miracles than Jesus performed, more spectacular, or more supernatural (raising the dead is hard to beat!!!). Traditionally, "greater works than these" is understood to refer to conversions, "greater works mean more conversions", Ryle. Morris takes this line, so Westcott, Barrett. Schnackenburg argues that "missionary success" is a reasonable understanding, but observes that there is more to "the increasing flow of God's power into man's world" from Christ's going to be with the Father (and the consequent sending of the Spirit). Carson agrees, for when Jesus performed the Father's works their meaning was illusive and the results minimal, whereas the disciples, living in "an age of clarity and power introduced by Jesus' sacrifice and exaltation", perform the Father's works in the unrestrained power of the Spirit, eg., the conversion of 3,000 souls on the day of Pentecost is a classic new-age consequence. Brown agrees, making a particularly important observation. The "works" which the disciples will undertake are those which are promised them, particularly the "giving of life and judging" through gospel ministry (the Father's works for disciples). The performance of messianic signs (the Father's works for Christ), in fulfilment of prophecy, for the people of Israel, is not really an integral part of the disciples' mission agenda, particularly as the gospel moved from Israel to the Gentile world.
      oJti "because" - that. Here causal, as NIV. Presumably, it is because Jesus goes to the Father that he is able to, with the Father, send the Spirit to empower "the greater works than these."
      poreuomai pres. "I am going" - am going. The present tense is futuristic, expressing certainty in a future event.

v13
      poihsw fut. "I will do" - "I shall bring it about", Barclay.
      ti an + subj. "whatever [you ask]" - This construction is non-specific, expressing a generalization. Yet, it's not quite ask anything because there is a defined limit, namely, "in my name."
      aithshte (aitew) aor. subj. "you ask" - P75 reads a present tense giving a durative sense. Presumably it is "ask the Father in my name", although this is not stated.
      en tw/ onomati (a atoV) "in my name" - A very debatable term. In a general sense "the name" represents the person, so the request is made in accord with the person of Jesus, or as Augustine put it, "in accord with Christ's character." Yet, it is very likely that the "anything" is limited to requests made "under the authority of Jesus", ie. based on a promise, or command of Jesus. The phrase "in the name", when used of healings, etc., seems very likely to express "under the authority of", even "under the authoritative power of", cf. 10:25, 14:26, 17:11, 20:31, and this sense would surely apply here. So then, Jesus is offering his support in the performance of those works that the Father has commissioned Jesus' disciples to perform.
      iJna + subj. "so that" - that. Probably forming a purpose clause, "in order that", but a consecutive clause, "with the result that", is not impossible. Again, the request must obviously be according to the will of the Father since the answer of the prayer has, as its purpose, the glory of the Father.
      doxasqh/ (doxazw) aor. pas. sub. "may bring glory" - may be glorified. "So that people may see how wonderful the Father is", TH.
      en to/ uiJw/ "the Son [may bring glory] to [the Father]" - in the Son. Presumably the prep + dat. is instrumental, as NIV (following Phillips!!), "so that the Father may be glorified by the Son"; "through the Son", Williams. None-the-less, the majority of translators opt for a local sense, "in the Son."