John 14:26: 'the Holy Spirit' appositive — possible marginal gloss #21

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opened 2026-02-21 15:26:03 +00:00 by grams777 · 0 comments

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2026-02-21 15:26:03 +00:00

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Summary

The appositive phrase τὸ πνεῦμα τὸ ἅγιον ("the Holy Spirit") in John 14:26 may be a marginal identification gloss that was incorporated into the text. The UPDV already drops "Holy" — the Memra evidence suggests the entire appositive "the Holy Spirit" is the issue.

The Verse (Greek)

ὁ δὲ παράκλητος, τὸ πνεῦμα τὸ ἅγιον ὃ πέμψει ὁ πατὴρ ἐν τῷ ὀνόματί μου, ἐκεῖνος ὑμᾶς διδάξει πάντα καὶ ὑπομνήσει ὑμᾶς πάντα ἃ εἶπον ὑμῖν.

Key Finding: Unique in the Gospel

Westcott (Cambridge Greek Testament): "The full emphatic title (τὸ Πνεῦμα τὸ ἅγιον) occurs here only in the Gospel."

Bernard (ICC): "The Paraclete is not explicitly identified with the 'Holy Spirit'... until 14:26."

All five Paraclete passages compared:

Passage	Identification
14:16	"another Paraclete" — no Spirit ID
14:17	"the Spirit of truth" — vague (Jesus IS "the truth," 14:6)
14:26	"the Holy Spirit" — unique in Gospel
15:26	"the Spirit of truth"
16:7-14	"the Paraclete" — no Spirit ID

14:26 is the SOLE verse that explicitly identifies the Paraclete as "the Holy Spirit." Without it, the Paraclete is "another" like Jesus (14:16), associated with truth (14:17), sent in Jesus's name — all Memra-compatible descriptions.

Memra Context: John 14 Is the Most Memra-Dense Chapter

Almost every verse from 1-25 contains Memra patterns:

v.1: BELIEVE IN (×2)
v.6: I AM
v.12: BELIEVE IN
v.13-14: NAME (×2)
v.15: KEEP/GUARD
v.21: KEEP/GUARD + DWELL
v.23: τὸν λόγον μου τηρήσει + μονὴν — THE Memra formula (KEEP MY WORD + DWELLING)
v.24: τοὺς λόγους μου οὐ τηρεῖ + ὁ λόγος (KEEP MY WORDS + THE WORD)
v.25: μένων (DWELLING)

Then v.26 shifts to "the Holy Spirit" — zero Memra patterns.

The Appositive Is Syntactically Removable

Without τὸ πνεῦμα τὸ ἅγιον, the verse reads:

"But the Paraclete, whom the Father will send in my name, he will teach you all things and bring to your remembrance all that I said to you."

This version actually GAINS Memra patterns: NAME (ἐν τῷ ὀνόματί μου), REVELATORY (teach), implicit WORD ("all that I said"). Classic marginal-gloss-to-text scenario: a reader writes "i.e., the Holy Spirit" in the margin, next copyist incorporates it.

Three-Way Convergence Test

Criterion	Result	Notes
Memra patterns	✅ Strong	Zero patterns; interrupts densest KEEP+WORD passage
Theological tension	✅ Moderate	Unique "Holy Spirit" transforms Paraclete identity from Logos to Spirit theology
Scribal instability	❌ Weak	Metzger: only 1 minor variant (ἐγώ presence)

The weak scribal instability may be because the gloss is theologically comfortable (unlike 7:39's "Spirit was not yet" which was awkward and generated repairs). A smooth gloss doesn't trigger scribal correction.

Current UPDV Decision

The UPDV already modified v.26 by dropping ἅγιον ("Holy") → "the Spirit, the Supporter." This suggests awareness of a problem. The Memra evidence suggests the entire appositive τὸ πνεῦμα τὸ ἅγιον is suspect, not just "Holy."

Impact

Without this appositive, the Paraclete in John's Farewell Discourse becomes much more naturally the continuing Logos/Memra presence — "another" divine advocate who teaches, dwells, and carries on Jesus's work. The "Holy Spirit" label is the single point that redirects the Paraclete's identity.

Recommendation

Consider removing the entire appositive "the Holy Spirit" rather than just "Holy." This is a weaker case than John 7:39 (2 of 3 convergence criteria met vs. 3 of 3), so it should be studied further. But the uniqueness in the Gospel (confirmed by Westcott and Bernard) and the Memra context warrant serious examination.

## Summary The appositive phrase τὸ πνεῦμα τὸ ἅγιον ("the Holy Spirit") in John 14:26 may be a marginal identification gloss that was incorporated into the text. The UPDV already drops "Holy" — the Memra evidence suggests the entire appositive "the Holy Spirit" is the issue. ## The Verse (Greek) > ὁ δὲ παράκλητος, **τὸ πνεῦμα τὸ ἅγιον** ὃ πέμψει ὁ πατὴρ ἐν τῷ ὀνόματί μου, ἐκεῖνος ὑμᾶς διδάξει πάντα καὶ ὑπομνήσει ὑμᾶς πάντα ἃ εἶπον ὑμῖν. ## Key Finding: Unique in the Gospel Westcott (Cambridge Greek Testament): **"The full emphatic title (τὸ Πνεῦμα τὸ ἅγιον) occurs here only in the Gospel."** Bernard (ICC): "The Paraclete is **not explicitly identified** with the 'Holy Spirit'... until 14:26." All five Paraclete passages compared: | Passage | Identification | |---------|---------------| | 14:16 | "another Paraclete" — no Spirit ID | | 14:17 | "the Spirit of truth" — vague (Jesus IS "the truth," 14:6) | | **14:26** | **"the Holy Spirit"** — unique in Gospel | | 15:26 | "the Spirit of truth" | | 16:7-14 | "the Paraclete" — no Spirit ID | 14:26 is the SOLE verse that explicitly identifies the Paraclete as "the Holy Spirit." Without it, the Paraclete is "another" like Jesus (14:16), associated with truth (14:17), sent in Jesus's name — all Memra-compatible descriptions. ## Memra Context: John 14 Is the Most Memra-Dense Chapter Almost every verse from 1-25 contains Memra patterns: - v.1: BELIEVE IN (×2) - v.6: I AM - v.12: BELIEVE IN - v.13-14: NAME (×2) - v.15: KEEP/GUARD - v.21: KEEP/GUARD + DWELL - v.23: **τὸν λόγον μου τηρήσει** + μονὴν — THE Memra formula (KEEP MY WORD + DWELLING) - v.24: τοὺς λόγους μου οὐ τηρεῖ + ὁ λόγος (KEEP MY WORDS + THE WORD) - v.25: μένων (DWELLING) Then v.26 shifts to "the Holy Spirit" — zero Memra patterns. ## The Appositive Is Syntactically Removable Without τὸ πνεῦμα τὸ ἅγιον, the verse reads: > "But the Paraclete, whom the Father will send in my name, he will teach you all things and bring to your remembrance all that I said to you." This version actually GAINS Memra patterns: NAME (ἐν τῷ ὀνόματί μου), REVELATORY (teach), implicit WORD ("all that I said"). Classic marginal-gloss-to-text scenario: a reader writes "i.e., the Holy Spirit" in the margin, next copyist incorporates it. ## Three-Way Convergence Test | Criterion | Result | Notes | |-----------|--------|-------| | Memra patterns | ✅ Strong | Zero patterns; interrupts densest KEEP+WORD passage | | Theological tension | ✅ Moderate | Unique "Holy Spirit" transforms Paraclete identity from Logos to Spirit theology | | Scribal instability | ❌ Weak | Metzger: only 1 minor variant (ἐγώ presence) | The weak scribal instability may be because the gloss is theologically comfortable (unlike 7:39's "Spirit was not yet" which was awkward and generated repairs). A smooth gloss doesn't trigger scribal correction. ## Current UPDV Decision The UPDV already modified v.26 by dropping ἅγιον ("Holy") → "the Spirit, the Supporter." This suggests awareness of a problem. The Memra evidence suggests the entire appositive τὸ πνεῦμα τὸ ἅγιον is suspect, not just "Holy." ## Impact Without this appositive, the Paraclete in John's Farewell Discourse becomes much more naturally the continuing Logos/Memra presence — "another" divine advocate who teaches, dwells, and carries on Jesus's work. The "Holy Spirit" label is the single point that redirects the Paraclete's identity. ## Recommendation Consider removing the entire appositive "the Holy Spirit" rather than just "Holy." This is a weaker case than John 7:39 (2 of 3 convergence criteria met vs. 3 of 3), so it should be studied further. But the uniqueness in the Gospel (confirmed by Westcott and Bernard) and the Memra context warrant serious examination.