14 Let not your heart be troubled: ye believe in God, believe also in me.
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.
- *G3438 μονή mone (mo-nee’) adj. a staying, i.e. residence (the act or the place). This is the job of the groom, see the series on the Hebrew Wedding to gain full details.
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.
4 And whither I go ye know, and the way ye know.
5 Thomas saith unto him, Lord, we know not whither thou goest; and how can we know the way?
- Jesus is talking about the path to righteousness; the disciples knew well what the intended route to paradise detailed.
6 Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me.
- Literally: ‘Jesus laid forth to Thomas “I am” [this is the same answer given to Moses at the burning bush] “even so, the means/path of truth to eternal salvation. No man shall enter into the eternal Kingdom/House of YHVH in fullness or completion without Jesus sacrifice for the altar.
- Exodus 22:20 “He that sacrificeth unto any god, save unto the Lord only, he shall be utterly destroyed.”
7 If ye had known me, ye should have known my Father also: and from henceforth ye know him, and have seen him. [an unapologetic claim to divinity]
8 Philip saith unto him, Lord, show us the Father, and it sufficeth us.
{Philip must have been nodding off after dinner because Jesus just told him that He IS God.}
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, Show us the Father?
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.
11 Believe me that I am in the Father, and the Father in me: or else believe me for the very works’ sake.
- Jesus is explaining the power that resides in Him is a direct correlation to YHVH, living within the human shell, that was Jesus
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.
- without a direct agent of heaven giving credence to the power of God [prophets of old], Jesus would have to leave a “mark” behind to build upon.
13 And whatsoever ye shall ask in my name*, that will I do, that the Father may be glorified in the Son.
14 If ye shall ask any thing in my name*, I will do it.
*Name means character ….. asking within Gods character or traits…. absence of this has made our modern day church attendee pray the vending machine prayers…. When we pray, do we keep in mind the things that God thinks to be important or just our own ideas? … we may pray for healing when God is testing their patience, or their strength, or even yet, He may be preparing them for their journey into the next dimension – i.e. death.
15 If ye love me, keep my commandments. {this IS Torah}
16 And I will pray the Father, and he shall give you another Comforter, that he may abide with you forever;
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.
18 I will not leave you comfortless*: I will come to you.
G3737 ὀρφανός orphanos (or-fa-nos’) adj. bereaved (“orphan”), i.e. parentless. To begin with, the English word “orphan” today is used almost exclusively of a child who has lost both parents due to death.
In antiquity, by contrast, children who had lost either the father or the mother were routinely regarded as orphans. Given the patriarchal world of antiquity, it is not surprising that the focus was on the loss of the father, so that the orphan was typically regarded as “fatherless.” This is seen above all in the frequent association of orphans with widows, with the latter having lost her husband and the former their father.
“Only from the time of Justinian” – thus the sixth century CE – “did the term [orphan] signify a child who had lost both parents” (Bobou 2012:4944).
Furthermore, the impact of the father’s death was more profound than it is today. J.-U. Krause, in his massive works, Habilitationsschrift, estimates that during the time of the Roman Empire some 40-45 per cent of children aged 14-15 had lost their father.
Because of the greater statistical number of orphans and the more profound impact of fatherlessness, orphans constituted a far greater problem for the ancient world than today. The powerlessness of orphans and their precarious social situation emerge vividly in a passage found in 1 Esdras 3:19, where three contrasts appear: the free and the slave, the rich and the poor, and the king and the orphan.
The powerlessness of the orphan is then underscored in 1 Esdras 4:1-12 by the description of the king’s almost complete power. The orphan thus stands over against the absolute monarch at the other end of the power spectrum; the latter has unlimited power, whereas the orphan has none.
The prohibition “You shall not abuse any widow or orphan” (Exod. 22:22) is stated apodictically, like the commandments in the Decalogue; the language used to describe the abuse of widow and orphan (Exod. 22:23) draws on that associated with the Israelites’ oppression in Egypt (“abuse”: Exod. 1:11-12; “cry out”/”cry”: Exod. 3:7 and 22:23); and the law is addressed to the men of the community, who are warned that violation of this command will result in them being killed in war, making their own wives widows and their own children orphans (Exod, 22:24), and thus prime targets for abuse by others.
The ancient Israelite tradition of caring for orphans continued and became a part of the piety of Early Judaism. To mention only the Apocryphal/Deuterocanonical books, ben Sira (Sirach) expresses the conviction that God “will not ignore the supplications of the orphan” (Sir. 35:17), and the Letter of Jeremiah (38) polemicizes theologically against the Babylonian gods, saying that they are unable to do any good for orphans.
Jewish men are exhorted by ben Sira to “be a father to orphans” (Sir. 4:10), and several examples of helping orphans are given. Tobit, prompted by the fact that his own father had died and left him an orphan, gave a complete tithe to orphans, widows, and proselytes (Tob. 1:8 [Codex Sinaiticus]).
Judas the Maccabee and his soldiers gave orphans part of the spoils of war (2 Macc. 8:28, 30), and deposits for orphans were kept in the Second Temple at Jerusalem (2 Macc. 3:10).
19 Yet a little while, and the world seeth me no more; but ye see me: because I live, ye shall live also. [affirms the covenant]
20 At that day ye shall know that I am in my Father, and ye in me, and I in you.
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.
22 Judas saith unto him, not Iscariot, Lord, how is it that thou wilt manifest thyself unto us, and not unto the world?
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.
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. {Here Jesus affirms the Torah}
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.
- This phrase has been taken out of context repeatedly and used to manipulate people into believing that they have a “special word from God” giving them the right or power to do this or that.
Ezekiel 22:25-28 “ There is a conspiracy of her prophets in the midst thereof, like a roaring lion ravening the prey; they have devoured souls; they have taken the treasure and precious things; they have made her many widows in the midst thereof. Her priests have violated my law, and have profaned mine holy things: they have put no difference between the holy and profane, neither have they shewed difference between the unclean and the clean, and have hid their eyes from my sabbaths, and I am profaned among them. Her princes in the midst thereof are like wolves ravening the prey, to shed blood, and to destroy souls, to get dishonest gain. And her prophets have daubed them with untempered morter, seeing vanity, and divining lies unto them, saying, Thus saith the Lord God, when the Lord hath not spoken.”
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.
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.
29 And now I have told you before it come to pass, that, when it is come to pass, ye might believe.
30 Hereafter I will not talk much with you: for the prince of this world {Satan} cometh, and hath nothing in me.
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.
Taking care of the fatherless ….those that are widowed and orphaned from the Father ….YHVH wants us to show the Father’s love…. teach them Torah so they can show love back!!
Berean Breadcrumbs 
Not sure it’s letting me like, but I do!
A “word” from Yehovah cannot contradict His written word. This is what the Pharisees did, proclaiming their manmade oral Torah had more authority than the written Torah. We all become orphans at some time in our lives and realize flesh has no power at all. Blessings!!
LikeLiked by 1 person