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John 14:26-28 New English Translation (NET Bible)

26 But the Advocate,[a] the Holy Spirit, whom the Father will send in my name, will teach you[b] everything,[c] and will cause you to remember everything[d] I said to you.

27 “Peace I leave with you;[e] my peace I give to you; I do not give it[f] to you as the world does.[g] Do not let your hearts be distressed or lacking in courage.[h] 28 You heard me say to you,[i] ‘I am going away and I am coming back to you.’ If you loved me, you would be glad[j] that I am going to the Father, because the Father is greater than I am.[k]

Footnotes:

  1. John 14:26 tn Or “Helper” or “Counselor”; Grk “Paraclete,” from the Greek word παράκλητος (paraklētos). See the note on the word “Advocate” in v. 16 for a discussion of how this word is translated.
  2. John 14:26 tn Grk “that one will teach you.” The words “that one” have been omitted from the translation since they are redundant in English.
  3. John 14:26 tn Grk “all things.”
  4. John 14:26 tn Grk “all things.”
  5. John 14:27 sn 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.
  6. John 14:27 tn The pronoun “it” is not in the Greek text, but has been supplied. Direct objects in Greek were often omitted when clear from the context.
  7. John 14:27 tn Grk “not as the world gives do I give to you.”
  8. John 14:27 tn Or “distressed or fearful and cowardly.”
  9. John 14:28 tn Or “You have heard that I said to you.”
  10. John 14:28 tn Or “you would rejoice.”
  11. John 14:28 sn Jesus’ statement the Father is greater than I am has caused much christological and trinitarian debate. Although the Arians appealed to this text to justify their subordinationist Christology, it seems evident that by the fact Jesus compares himself to the Father, his divine nature is taken for granted. There have been two orthodox interpretations: (1) The Son is eternally generated while the Father is not: Origen, Tertullian, Athanasius, Hilary, etc. (2) As man the incarnate Son was less than the Father: Cyril of Alexandria, Ambrose, Augustine. In the context of the Fourth Gospel the second explanation seems more plausible. But 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 (17:22).
New English Translation (NET)

NET Bible® copyright ©1996-2017 by Biblical Studies Press, L.L.C. http://netbible.com All rights reserved.

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