1
Ἀμὴν ἀμὴν λέγω ὑμῖν, ὁ μὴ εἰσερχόμενος διὰ τῆς θύρας εἰς τὴν αὐλὴν τῶν προβάτων ἀλλὰ ἀναβαίνων ἀλλαχόθεν, ἐκεῖνος κλέπτης ἐστὶν καὶ λῃστής.
Truly, truly, I say to you, the one who does not enter the sheepfold by the door but climbs in some other way — that one is a thief and a robber.
Solemn introductionἈμὴν ἀμὴνThe double-amen formula, unique to the Fourth Gospel, introduces a weighty saying. The contrast between the door-entrant and the climber-in structures the whole allegory. The participial phrases εἰσερχόμενος and ἀναβαίνων are contrasted; ἐκεῖνος ('that one') is emphatic and distancing.
Ἀμὴνtrulyasseverative particle (first)ἀμήν: Hebrew loanword affirming what follows; the double form is distinctively Johannine.
ἀμὴνtrulyasseverative particle (second)
λέγωI sayPres Act Indic 1 Sg · λέγωmain verb (discourse formula)→ historical presentλέγω: 'say, declare'; the historical present lends immediacy.
ὑμῖνto youDativedative of indirect object
ὁthe oneNominativearticle (substantivizing)
μὴnotnegative particle (with participle)
εἰσερχόμενοςenteringPres Mid Ptc Nom Sg Masc · εἰσέρχομαιsubstantival participle (subject)→ progressive presentεἰσέρχομαι: 'enter'; the door is the legitimate point of entry.
διὰthroughpreposition + genitive (means/route)
τῆςtheGenitivearticle
θύραςdoorGenitiveobject of διά (route)θύρα: 'door, gate'; the key image; repeated in vv.2, 7, 9.
εἰςintopreposition + accusative (direction)
τὴνtheAccusativearticle
αὐλὴνsheepfoldAccusativedirect object (goal of entry)αὐλή: 'courtyard, sheepfold'; an enclosed area for keeping sheep.
τῶνof theGenitivearticle
προβάτωνsheepGenitivegenitive of content/possessionπρόβατον: 'sheep'; central metaphor of the discourse.
ἀλλὰbutadversative conjunction
ἀναβαίνωνclimbing upPres Act Ptc Nom Sg Masc · ἀναβαίνωsubstantival participle (contrasted subject)→ progressive presentἀναβαίνω: 'go up, climb'; implies scaling the wall illicitly.
ἀλλαχόθενfrom another placeadverb of place (manner of entry)ἀλλαχόθεν: 'from elsewhere'; hapax in NT; marks the illegitimate route.
ἐκεῖνοςthat oneNominativedemonstrative pronoun (predicate subject)
κλέπτηςthiefNominativepredicate nominativeκλέπτης: 'thief'; one who takes secretly; contrasted with λῃστής.
ἐστὶνisPres Act Indic 3 Sg · εἰμίcopulative verb→ gnomic present
καὶandcoordinating conjunction
λῃστήςrobberNominativepredicate nominative (second)λῃστής: 'robber, brigand'; one who takes by violence; the combination covers both stealth and force.
2
ὁ δὲ εἰσερχόμενος διὰ τῆς θύρας ποιμήν ἐστιν τῶν προβάτων.
But the one who enters by the door is the shepherd of the sheep.
ContrastδὲThe δὲ contrasts the legitimate entrant with the thief of v.1. The predicate ποιμήν ('shepherd') is the key identity word; the genitive τῶν προβάτων marks ownership and responsibility.
ὁthe oneNominativearticle (substantivizing)
δὲbutadversative/transitional conjunction
εἰσερχόμενοςenteringPres Mid Ptc Nom Sg Masc · εἰσέρχομαιsubstantival participle (subject)→ progressive present
διὰthroughpreposition + genitive (means/route)
τῆςtheGenitivearticle
θύραςdoorGenitiveobject of διά (route)
ποιμήνshepherdNominativepredicate nominativeποιμήν: 'shepherd'; OT backdrop includes Ps 23, Ezek 34 (the false shepherds vs. God the true shepherd).
ἐστινisPres Act Indic 3 Sg · εἰμίcopulative verb→ gnomic present
τῶνof theGenitivearticle
προβάτωνsheepGenitivegenitive of possession/relationship
3
τούτῳ ὁ θυρωρὸς ἀνοίγει, καὶ τὰ πρόβατα τῆς φωνῆς αὐτοῦ ἀκούει, καὶ τὰ ἴδια πρόβατα φωνεῖ κατ' ὄνομα καὶ ἐξάγει αὐτά.
The gatekeeper opens to this one, and the sheep hear his voice, and he calls his own sheep by name and leads them out.
ElaborationκαὶThree parallel present-tense actions describe the shepherd's legitimate entry: the gatekeeper opens, the sheep hear, and the shepherd calls by name and leads out. The phrase 'by name' (κατ' ὄνομα) implies personal knowledge; hearing (ἀκούει) is the key epistemological and relational verb in this discourse.
τούτῳto this oneDativedative of indirect object (for/to him)
ὁtheNominativearticle
θυρωρὸςgatekeeperNominativesubjectθυρωρός: 'doorkeeper, gatekeeper'; the one who controls access; some identify this figure allegorically with the Holy Spirit or Moses.
ἀνοίγειopensPres Act Indic 3 Sg · ἀνοίγωmain verb→ historical presentἀνοίγω: 'open'; the gatekeeper's authorization of the true shepherd.
καὶandcoordinating conjunction
τὰtheNominativearticle
πρόβαταsheepNominativesubject
τῆςtheGenitivearticle
φωνῆςvoiceGenitivegenitive object of ἀκούειφωνή: 'voice, sound'; the sheep's recognition of the shepherd's voice is the central epistemological motif.
αὐτοῦhisGenitivegenitive of possession
ἀκούειhearsPres Act Indic 3 Sg · ἀκούωmain verb→ gnomic presentἀκούω + gen.: 'hear (and heed)'; with genitive object, the hearing is responsive.
καὶandcoordinating conjunction
τὰtheAccusativearticle
ἴδιαownAccusativeattributive adjectiveἴδιος: 'one's own'; marks personal ownership and belonging.
πρόβαταsheepAccusativedirect object of φωνεῖ
φωνεῖcallsPres Act Indic 3 Sg · φωνέωmain verb→ gnomic presentφωνέω: 'call out to'; the shepherd addresses his sheep individually.
κατ'bypreposition + accusative (distributive)
ὄνομαnameAccusativeobject of κατά (manner)ὄνομα: 'name'; calling by name signifies intimate personal knowledge.
καὶandcoordinating conjunction
ἐξάγειleads outPres Act Indic 3 Sg · ἐξάγωmain verb→ gnomic presentἐξάγω: 'lead out'; the shepherd goes first and the sheep follow from the fold.
αὐτάthemAccusativedirect object
4
ὅταν τὰ ἴδια πάντα ἐκβάλῃ, ἔμπροσθεν αὐτῶν πορεύεται, καὶ τὰ πρόβατα αὐτῷ ἀκολουθεῖ, ὅτι οἴδασιν τὴν φωνὴν αὐτοῦ.
When he has brought out all his own, he goes before them, and the sheep follow him, because they know his voice.
Temporal / explanatoryὅτανThe ὅταν + aorist subjunctive (ἐκβάλῃ) marks a temporal condition. The shepherd leads from the front — ἔμπροσθεν αὐτῶν — and the sheep follow because they know (οἴδασιν, perfect of recognition) his voice. The knowledge-verb οἴδα grounds following in recognition.
ὅτανwhentemporal conjunction (+ subj.)
τὰtheAccusativearticle
ἴδιαownAccusativeattributive adjective
πάνταallAccusativeadjective (universal quantifier)πᾶς: 'all'; every single sheep, none left behind.
ἐκβάλῃhe has brought outAor Act Subj 3 Sg · ἐκβάλλωverb in temporal clause (ὅταν + subj.)→ constative aoristἐκβάλλω: 'lead out' (sometimes 'expel'); here the neutral sense of bringing the flock out of the fold.
ἔμπροσθενbefore/ahead ofimproper preposition + genitive (place)ἔμπροσθεν: 'in front of, ahead'; the shepherd leads from the front, unlike a drover.
αὐτῶνthemGenitivegenitive object of ἔμπροσθεν
πορεύεταιhe goesPres Mid Indic 3 Sg · πορεύομαιmain verb→ gnomic presentπορεύομαι: 'go, travel'; the shepherd leads the way.
καὶandcoordinating conjunction
τὰtheNominativearticle
πρόβαταsheepNominativesubject
αὐτῷhimDativedative of advantage / accompaniment (follow him)
ἀκολουθεῖfollowsPres Act Indic 3 Sg · ἀκολουθέωmain verb→ gnomic presentἀκολουθέω + dat.: 'follow'; the discipleship verb in John as in the Synoptics.
ὅτιbecausecausal conjunction
οἴδασινthey knowPf Act Indic 3 Pl · οἶδαmain verb (causal clause)→ intensive perfectοἶδα: 'know' (innate or settled knowledge); the perfect stresses the established, inward recognition of the voice.
τὴνtheAccusativearticle
φωνὴνvoiceAccusativedirect object of οἴδασιν
αὐτοῦhisGenitivegenitive of possession
5
ἀλλοτρίῳ δὲ οὐ μὴ ἀκολουθήσουσιν, ἀλλὰ φεύξονται ἀπ' αὐτοῦ, ὅτι οὐκ οἴδασιν τῶν ἀλλοτρίων τὴν φωνήν.
But a stranger they will by no means follow; rather they will flee from him, because they do not know the voice of strangers.
ContrastδὲThe contrast with v.4 is emphatic: οὐ μή + future is the strongest NT negation ('absolutely will not'); then ἀλλά introduces the opposite action (flight). The repetition of ἀλλότριος frames the warning about false leaders.
ἀλλοτρίῳa strangerDativedative object of ἀκολουθήσουσιν (fronted for emphasis)ἀλλότριος: 'belonging to another, foreign, stranger'; the opposite of ἴδιος ('one's own').
δὲbutadversative conjunction
οὐnotnegative particle (emphatic double negation with μή)
μὴnotnegative particle (double negation)
ἀκολουθήσουσινthey will followFut Act Indic 3 Pl · ἀκολουθέωmain verb (under double negation)→ predictive future
ἀλλὰbut ratherstrong adversative conjunction
φεύξονταιthey will fleeFut Mid Indic 3 Pl · φεύγωmain verb→ predictive futureφεύγω: 'flee'; the sheep's instinct to escape the unknown voice.
ἀπ'frompreposition + genitive (separation)
αὐτοῦhimGenitiveobject of ἀπό (separation)
ὅτιbecausecausal conjunction
οὐκnotnegative particle
οἴδασινthey knowPf Act Indic 3 Pl · οἶδαmain verb (causal clause)→ intensive perfect
τῶνof theGenitivearticle (with fronted genitive)
ἀλλοτρίωνstrangersGenitivegenitive (possessive/attributive with φωνήν)
τὴνtheAccusativearticle
φωνήνvoiceAccusativedirect object of οἴδασιν
6
Ταύτην τὴν παροιμίαν εἶπεν αὐτοῖς ὁ Ἰησοῦς· ἐκεῖνοι δὲ οὐκ ἔγνωσαν τίνα ἦν ἃ ἐλάλει αὐτοῖς.
Jesus spoke this figure of speech to them, but they did not understand what he was saying to them.
Narrative comment / failure to understandδὲThe narrator uses παροιμία ('figure, proverb, dark saying') rather than παραβολή, John's characteristic term for enigmatic speech. The contrast (δὲ) between Jesus' speaking and the hearers' non-understanding (οὐκ ἔγνωσαν) is a Johannine theme of miscomprehension that prompts re-explanation.
ΤαύτηνthisAccusativedemonstrative adjective (fronted for emphasis)
τὴνtheAccusativearticle
παροιμίανfigure of speechAccusativedirect object of εἶπενπαροιμία: 'proverb, figurative saying'; John's word for Jesus' dark or veiled speech (cf. 16:25, 29); different from Synoptic παραβολή.
εἶπενspokeAor Act Indic 3 Sg · λέγωmain verb→ constative aorist
αὐτοῖςto themDativedative of indirect object
ὁtheNominativearticle
ἸησοῦςJesusNominativesubjectἸησοῦς: Jesus.
ἐκεῖνοιthose onesNominativedemonstrative pronoun (subject, distancing)
δὲbutadversative conjunction
οὐκnotnegative particle
ἔγνωσανthey understoodAor Act Indic 3 Pl · γιγνώσκωmain verb→ constative aoristγιγνώσκω: 'know, understand, recognize'; the aorist marks their total failure to grasp.
τίναwhatNominativeinterrogative pronoun (indirect question, subject)
ἦνwereImpf Act Indic 3 Sg · εἰμίcopula (indirect question)→ descriptive imperfect
ἃwhich thingsAccusativerelative pronoun (object of ἐλάλει)
ἐλάλειhe was sayingImpf Act Indic 3 Sg · λαλέωverb in indirect question (relative clause)→ progressive imperfectλαλέω: 'speak'; the imperfect captures the ongoing discourse they failed to comprehend.
αὐτοῖςto themDativedative of indirect object
7
Εἶπεν οὖν πάλιν ὁ Ἰησοῦς· Ἀμὴν ἀμὴν λέγω ὑμῖν ὅτι ἐγώ εἰμι ἡ θύρα τῶν προβάτων.
So Jesus said again, 'Truly, truly, I say to you, I am the door of the sheep.'
Inference / resumptionοὖνThe inferential οὖν + πάλιν signals a re-start prompted by the hearers' incomprehension. The solemn double-amen introduces the first of two ἐγώ εἰμι (I am) sayings in this discourse. ἐγώ εἰμι ἡ θύρα is a predicated 'I am' with the article — identifying Jesus as the door.
ΕἶπενsaidAor Act Indic 3 Sg · λέγωmain verb→ constative aorist
οὖνthereforeinferential/resumptive conjunctionοὖν: inferential 'therefore' or resumptive 'then'; very frequent in John.
πάλινagainadverb (repetition)πάλιν: 'again'; marks the re-explanation prompted by non-understanding.
ὁtheNominativearticle
ἸησοῦςJesusNominativesubjectἸησοῦς: Jesus.
Ἀμὴνtrulyasseverative particle (first)
ἀμὴνtrulyasseverative particle (second)
λέγωI sayPres Act Indic 1 Sg · λέγωmain verb (discourse formula)→ historical present
ὑμῖνto youDativedative of indirect object
ὅτιthatconjunction (introducing ἐγώ εἰμι)
ἐγώINominativesubject pronoun (emphatic)ἐγώ: emphatic; the emphatic pronoun intensifies the ἐγώ εἰμι formula.
εἰμιamPres Act Indic 1 Sg · εἰμίcopulative verb (ἐγώ εἰμι formula)→ gnomic presentεἰμί: in the ἐγώ εἰμι sayings this combines predicated identification (with article + noun) and possibly an echo of the divine name (Exod 3:14 LXX).
ἡtheNominativearticle
θύραdoorNominativepredicate nominativeθύρα: 'door, gate'; Jesus is not the gatekeeper but the door itself — the sole means of access.
τῶνof theGenitivearticle
προβάτωνsheepGenitivegenitive of relationship (door for the sheep)
8
πάντες ὅσοι ἦλθον πρὸ ἐμοῦ κλέπται εἰσὶν καὶ λῃσταί· ἀλλ' οὐκ ἤκουσαν αὐτῶν τὰ πρόβατα.
All who came before me are thieves and robbers, but the sheep did not hear them.
Contrast / elaboration—The universal quantifier πάντες ὅσοι covers those who came apart from the divine commission (not OT prophets per se, but false leaders who bypassed the legitimate entrance). The sheep's non-hearing (οὐκ ἤκουσαν) echoes v.3's positive hearing of the true shepherd.
πάντεςallNominativesubject (universal quantifier)πᾶς: 'all'; the sweeping scope applies to those claiming unauthorized access.
ὅσοιas many asNominativerelative pronoun (restrictive)ὅσος: 'as many as, whoever'; quantitative relative pronoun.
ἦλθονcameAor Act Indic 3 Pl · ἔρχομαιverb in relative clause→ constative aoristἔρχομαι: 'come'; the aorist is historical.
πρὸbeforepreposition + genitive (temporal)
ἐμοῦmeGenitivegenitive object of πρό (temporal reference)
κλέπταιthievesNominativepredicate nominativeκλέπτης: 'thief'; echoes v.1.
εἰσὶνarePres Act Indic 3 Pl · εἰμίcopulative verb→ gnomic present
καὶandcoordinating conjunction
λῃσταίrobbersNominativepredicate nominative (second)λῃστής: 'robber'; echoes v.1.
ἀλλ'butstrong adversative conjunction
οὐκnotnegative particle
ἤκουσανheardAor Act Indic 3 Pl · ἀκούωmain verb→ constative aoristἀκούω: 'hear, heed'; the sheep's discernment — they did not recognize or follow.
αὐτῶνthemGenitivegenitive object of ἤκουσαν
τὰtheNominativearticle
πρόβαταsheepNominativesubject
9
ἐγώ εἰμι ἡ θύρα· δι' ἐμοῦ ἐάν τις εἰσέλθῃ, σωθήσεται καὶ εἰσελεύσεται καὶ ἐξελεύσεται καὶ νομὴν εὑρήσει.
I am the door; if anyone enters through me, he will be saved and will go in and go out and find pasture.
Elaboration of ἐγώ εἰμι (positive application)—The second occurrence of ἐγώ εἰμι ἡ θύρα (without ὅτι). The conditional εἰσέλθῃ (aorist subjunctive) leads to three future main verbs — σωθήσεται, εἰσελεύσεται, ἐξελεύσεται — echoing the OT image of Israel going in and out under a good leader (Num 27:17; Ps 121:8). νομή ('pasture') completes the shepherd imagery.
ἐγώINominativesubject pronoun (emphatic)
εἰμιamPres Act Indic 1 Sg · εἰμίcopula (ἐγώ εἰμι formula)→ gnomic present
ἡtheNominativearticle
θύραdoorNominativepredicate nominativeθύρα: the exclusive access point; repeated from v.7.
δι'throughpreposition + genitive (means)
ἐμοῦmeGenitivegenitive object of διά (means)
ἐάνifconditional particle (third-class, + subj.)
τιςanyoneNominativeindefinite pronoun (subject of conditional)τις: 'anyone'; universal openness of the invitation.
εἰσέλθῃentersAor Act Subj 3 Sg · εἰσέρχομαιverb in conditional clause (ἐάν + subj.)→ constative aoristεἰσέρχομαι: 'enter'; entering by Jesus as the door.
σωθήσεταιwill be savedFut Pass Indic 3 Sg · σῴζωmain verb (apodosis, first)→ predictive futureσῴζω: 'save, deliver'; the passive implies divine agency; salvation is the first and overarching gift.
καὶandcoordinating conjunction
εἰσελεύσεταιwill go inFut Mid Indic 3 Sg · εἰσέρχομαιmain verb (apodosis, second)→ predictive future
καὶandcoordinating conjunction
ἐξελεύσεταιwill go outFut Mid Indic 3 Sg · ἐξέρχομαιmain verb (apodosis, third)→ predictive futureἐξέρχομαι: 'go out'; the idiom 'going in and out' (Num 27:17; 1 Kgs 3:7) describes secure, free movement under a good leader.
καὶandcoordinating conjunction
νομὴνpastureAccusativedirect object of εὑρήσεινομή: 'pasture, grazing'; the provision of nourishment and life; a hapax in John.
εὑρήσειwill findFut Act Indic 3 Sg · εὑρίσκωmain verb (apodosis, fourth)→ predictive futureεὑρίσκω: 'find'; the sheep finds not just safety but abundant provision.
10
ὁ κλέπτης οὐκ ἔρχεται εἰ μὴ ἵνα κλέψῃ καὶ θύσῃ καὶ ἀπολέσῃ· ἐγὼ ἦλθον ἵνα ζωὴν ἔχωσιν καὶ περισσὸν ἔχωσιν.
The thief comes only to steal and kill and destroy; I came so that they may have life and have it abundantly.
Contrast (thief vs. Jesus)—A sharp antithesis: the thief's three infinitive-purpose clauses (steal, kill, destroy) are set against Jesus' single purpose clause (ἵνα ζωὴν ἔχωσιν). The adverbial περισσόν ('abundantly, in excess') is emphatic — not mere survival but overflowing life. This verse clinches the ἐγώ εἰμι ἡ θύρα unit.
ὁtheNominativearticle
κλέπτηςthiefNominativesubjectκλέπτης: 'thief'; resuming the thief/robber imagery of v.1.
οὐκnotnegative particle
ἔρχεταιcomesPres Mid Indic 3 Sg · ἔρχομαιmain verb→ gnomic presentἔρχομαι: 'come'; gnomic — a general truth about the thief's purpose.
εἰifconditional particle (in εἰ μή idiom)
μὴnotnegative (εἰ μή = 'except, only')εἰ μή: 'except, only'; the sole purpose of the thief's coming.
ἵναin order thatpurpose conjunction
κλέψῃhe might stealAor Act Subj 3 Sg · κλέπτωverb in purpose clause (first)→ constative aoristκλέπτω: 'steal'; covert taking.
καὶandcoordinating conjunction
θύσῃkillAor Act Subj 3 Sg · θύωverb in purpose clause (second)→ constative aoristθύω: primarily 'sacrifice, slaughter'; here used for violent killing of the flock.
καὶandcoordinating conjunction
ἀπολέσῃdestroyAor Act Subj 3 Sg · ἀπόλλυμιverb in purpose clause (third)→ constative aoristἀπόλλυμι: 'destroy, ruin'; the comprehensive destruction the thief aims at.
ἐγὼINominativesubject pronoun (emphatic contrast)
ἦλθονcameAor Act Indic 1 Sg · ἔρχομαιmain verb (mission statement)→ constative aoristἔρχομαι: 'come'; the incarnational mission-aorist (cf. 6:38).
ἵναso thatpurpose conjunction
ζωὴνlifeAccusativedirect object of ἔχωσινζωή: 'life'; the characteristic Johannine term for eternal, divine life communicated through the Son.
ἔχωσινthey might havePres Act Subj 3 Pl · ἔχωverb in purpose clause→ progressive presentἔχω: 'have, hold'; the present subjunctive marks ongoing possession.
καὶandcoordinating conjunction
περισσὸνabundantlyAccusativeadverbial accusative (manner)περισσός: 'exceeding, abundant, more than enough'; the life Jesus gives is not minimal but overflowing.
ἔχωσινthey might havePres Act Subj 3 Pl · ἔχωverb in purpose clause (resumptive)→ progressive present
11
Ἐγώ εἰμι ὁ ποιμὴν ὁ καλός. ὁ ποιμὴν ὁ καλὸς τὴν ψυχὴν αὐτοῦ τίθησιν ὑπὲρ τῶν προβάτων·
I am the good shepherd. The good shepherd lays down his life for the sheep.
New ἐγώ εἰμι declarationasyndetonThe second ἐγώ εἰμι saying of the discourse: ὁ ποιμὴν ὁ καλός. The double-article construction (article-noun-article-adjective) is emphatic, identifying the shepherd as paradigmatically noble. The present τίθησιν anticipates the future laying-down of life — not yet enacted but intrinsic to who this shepherd is.
ἘγώINominativesubject pronoun (emphatic)
εἰμιamPres Act Indic 1 Sg · εἰμίcopula (ἐγώ εἰμι formula)→ gnomic present
ὁtheNominativearticle
ποιμὴνshepherdNominativepredicate nominativeποιμήν: 'shepherd'; the OT background of Ps 23; Ezek 34 (God as shepherd vs. false shepherds) is essential.
ὁtheNominativearticle (emphatic attributive position)
καλόςgoodNominativepredicate adjective (double-article attributive)καλός: 'beautiful, noble, morally excellent'; not merely ἀγαθός (functionally good) but intrinsically fine, ideal, admirable.
ὁtheNominativearticle
ποιμὴνshepherdNominativesubject (resumed)
ὁtheNominativearticle (attributive)
καλὸςgoodNominativeattributive adjective
τὴνtheAccusativearticle
ψυχὴνlifeAccusativedirect object of τίθησινψυχή: 'soul, life'; here the physical life laid down — the shepherd's very existence.
αὐτοῦhisGenitivegenitive of possession
τίθησινlays downPres Act Indic 3 Sg · τίθημιmain verb→ futuristic presentτίθημι: 'lay down, put'; the idiom τιθέναι τὴν ψυχήν ('lay down one's life') is distinctively Johannine (vv.11, 15, 17, 18; 13:37–38; 15:13).
ὑπὲρforpreposition + genitive (substitution/benefit)ὑπέρ + gen.: 'on behalf of, for the sake of'; the substitutionary nuance is present.
τῶνtheGenitivearticle
προβάτωνsheepGenitivegenitive object of ὑπέρ
12
ὁ μισθωτὸς καὶ οὐκ ὢν ποιμήν, οὗ οὐκ ἔστιν τὰ πρόβατα ἴδια, θεωρεῖ τὸν λύκον ἐρχόμενον καὶ ἀφίησιν τὰ πρόβατα καὶ φεύγει· καὶ ὁ λύκος ἁρπάζει αὐτὰ καὶ σκορπίζει·
The hired hand, who is not a shepherd and does not own the sheep, sees the wolf coming and abandons the sheep and flees; and the wolf snatches them and scatters them.
Contrast (hired hand vs. good shepherd)asyndetonThe long subject builds up the hired hand's inadequacy before the main verb chain. The contrast with the καλός shepherd is stark: θεωρεῖ (he sees but does nothing except flee), while the wolf does the destructive work.
ὁtheNominativearticle
μισθωτὸςhired handNominativesubjectμισθωτός: 'hired worker'; one who tends the sheep for pay, without personal stake or love.
καὶandcoordinating conjunction (with negated participle)
οὐκnotnegative particle (with ὤν)
ὢνbeingPres Act Ptc Nom Sg Masc · εἰμίattributive participle (negated)→ progressive presentεἰμί: 'be'; 'not being a shepherd' = the hired hand's essential difference.
ποιμήνshepherdNominativepredicate nominative (with ὤν)
οὗwhoseGenitiverelative pronoun (genitive of possession)
οὐκnotnegative particle
ἔστινarePres Act Indic 3 Sg · εἰμίcopula (relative clause)→ gnomic present
τὰtheNominativearticle
πρόβαταsheepNominativesubject of relative clause
ἴδιαhis ownNominativepredicate adjectiveἴδιος: 'own'; the hired hand's lack of ownership is the root of his failure.
θεωρεῖseesPres Act Indic 3 Sg · θεωρέωmain verb→ historical presentθεωρέω: 'observe, see'; he sees but acts only in self-interest.
τὸνtheAccusativearticle
λύκονwolfAccusativedirect object of θεωρεῖλύκος: 'wolf'; symbol of danger and the enemy of the flock; Acts 20:29 uses the same image for false teachers.
ἐρχόμενονcomingPres Mid Ptc Acc Sg Masc · ἔρχομαιobject complement participle (supplementary)→ progressive present
καὶandcoordinating conjunction
ἀφίησινabandonsPres Act Indic 3 Sg · ἀφίημιmain verb→ historical presentἀφίημι: 'leave, abandon'; the hired hand's desertion at the moment of crisis.
τὰtheAccusativearticle
πρόβαταsheepAccusativedirect object
καὶandcoordinating conjunction
φεύγειfleesPres Act Indic 3 Sg · φεύγωmain verb→ historical presentφεύγω: 'flee'; self-preservation at the expense of the flock.
καὶandcoordinating conjunction
ὁtheNominativearticle
λύκοςwolfNominativesubject
ἁρπάζειsnatchesPres Act Indic 3 Sg · ἁρπάζωmain verb→ historical presentἁρπάζω: 'seize by force, snatch'; echoed in vv.28–29 ('no one can snatch them from my hand').
αὐτὰthemAccusativedirect object
καὶandcoordinating conjunction
σκορπίζειscattersPres Act Indic 3 Sg · σκορπίζωmain verb→ historical presentσκορπίζω: 'scatter, disperse'; the result of the wolf's attack — the flock undone.
13
ὅτι μισθωτός ἐστιν καὶ οὐ μέλει αὐτῷ περὶ τῶν προβάτων.
because he is a hired hand and does not care about the sheep.
Cause (explaining the hired hand's flight)ὅτιThe ὅτι clause gives the root reason for the hired hand's behavior: mercenary motivation. οὐ μέλει αὐτῷ ('it does not concern/matter to him') is the impersonal expression of indifference — he has no pastoral love.
ὅτιbecausecausal conjunction
μισθωτόςa hired handNominativepredicate nominative
ἐστινhe isPres Act Indic 3 Sg · εἰμίcopula→ gnomic present
καὶandcoordinating conjunction
οὐnotnegative particle
μέλειit mattersPres Act Indic 3 Sg · μέλωimpersonal verb→ gnomic presentμέλει (impersonal): 'it is a concern to'; with dative of person and περί + genitive of thing.
αὐτῷto himDativedative of personal interest (with impersonal μέλει)
περὶaboutpreposition + genitive (reference)
τῶνtheGenitivearticle
προβάτωνsheepGenitivegenitive object of περί
14
Ἐγώ εἰμι ὁ ποιμὴν ὁ καλός, καὶ γινώσκω τὰ ἐμὰ καὶ γινώσκουσίν με τὰ ἐμά,
I am the good shepherd, and I know my own and my own know me,
Resumption of ἐγώ εἰμι + mutual knowledgeasyndetonThe ἐγώ εἰμι ὁ ποιμὴν ὁ καλός is repeated (cf. v.11), this time unfolding into the mutual-knowledge theme. The present γινώσκω / γινώσκουσίν marks ongoing relational knowing. τὰ ἐμά is a Johannine idiom for the community of believers.
ἘγώINominativesubject pronoun (emphatic)
εἰμιamPres Act Indic 1 Sg · εἰμίcopula (ἐγώ εἰμι formula)→ gnomic present
ὁtheNominativearticle
ποιμὴνshepherdNominativepredicate nominative
ὁtheNominativearticle (emphatic attributive)
καλόςgoodNominativepredicate adjective
καὶandcoordinating conjunction
γινώσκωI knowPres Act Indic 1 Sg · γιγνώσκωmain verb→ gnomic presentγιγνώσκω: 'know'; experiential, relational knowing, paralleling the Father-Son knowledge.
τὰtheAccusativearticle (substantivizing)
ἐμὰmy ownAccusativedirect object (possessive adjective as noun)ἐμός: 'mine, my own'; τὰ ἐμά = 'my own ones/sheep.'
καὶandcoordinating conjunction
γινώσκουσίνknowPres Act Indic 3 Pl · γιγνώσκωmain verb (reciprocal)→ gnomic present
μεmeAccusativedirect object
τὰtheNominativearticle (substantivizing)
ἐμάmy ownNominativesubject
15
καθὼς γινώσκει με ὁ πατὴρ κἀγὼ γινώσκω τὸν πατέρα· καὶ τὴν ψυχήν μου τίθημι ὑπὲρ τῶν προβάτων.
just as the Father knows me and I know the Father; and I lay down my life for the sheep.
Comparison / groundingκαθώςThe καθώς draws a direct parallel between the shepherd-flock mutual knowledge and the Father-Son mutual knowledge, grounding Christology in theology. The verse ends by returning to the life-laying motif (τίθημι). κἀγώ = καὶ ἐγώ (crasis).
καθὼςjust ascomparative conjunctionκαθώς: 'just as'; introduces the divine analogy grounding the pastoral relationship.
γινώσκειknowsPres Act Indic 3 Sg · γιγνώσκωmain verb (comparative clause)→ gnomic present
μεmeAccusativedirect object
ὁtheNominativearticle
πατὴρFatherNominativesubjectπατήρ: 'father'; the Father-Son relationship is the template for the shepherd-flock relationship.
κἀγὼand INominativesubject (crasis καὶ + ἐγώ)κἀγώ: crasis of καὶ ἐγώ, 'and I also'; marks reciprocity.
γινώσκωknowPres Act Indic 1 Sg · γιγνώσκωmain verb→ gnomic present
τὸνtheAccusativearticle
πατέραFatherAccusativedirect object
καὶandcoordinating conjunction
τὴνtheAccusativearticle
ψυχήνlifeAccusativedirect object of τίθημι (fronted)
μουmyGenitivegenitive of possession
τίθημιI lay downPres Act Indic 1 Sg · τίθημιmain verb→ futuristic presentτίθημι: 'lay down'; the futuristic present points to the impending crucifixion as the decisive act of the good shepherd.
ὑπὲρforpreposition + genitive (substitution/benefit)
τῶνtheGenitivearticle
προβάτωνsheepGenitivegenitive object of ὑπέρ
16
καὶ ἄλλα πρόβατα ἔχω ἃ οὐκ ἔστιν ἐκ τῆς αὐλῆς ταύτης· κἀκεῖνα δεῖ με ἀγαγεῖν, καὶ τῆς φωνῆς μου ἀκούσουσιν, καὶ γενήσεται μία ποίμνη, εἷς ποιμήν.
And I have other sheep that are not of this fold; those also I must bring, and they will hear my voice, and there will be one flock, one shepherd.
ExpansionκαὶThe 'other sheep not of this fold' (ἄλλα πρόβατα ἃ οὐκ ἔστιν ἐκ τῆς αὐλῆς ταύτης) are widely read as the Gentiles. The divine necessity δεῖ ('it is necessary/must') marks the gathering as divinely ordained. The concluding μία ποίμνη, εἷς ποιμήν ('one flock, one shepherd') is a striking chiasm-summary.
καὶandcoordinating conjunction
ἄλλαotherAccusativeattributive adjectiveἄλλος: 'other (of the same kind)'; distinguishing these sheep as not yet in the fold.
πρόβαταsheepAccusativedirect object of ἔχω
ἔχωI havePres Act Indic 1 Sg · ἔχωmain verb→ gnomic presentἔχω: 'have'; Jesus already has these sheep — they are his, though not yet gathered.
ἃwhichNominativerelative pronoun (subject of relative clause)
οὐκnotnegative particle
ἔστινarePres Act Indic 3 Sg · εἰμίcopula (relative clause)→ gnomic present
ἐκfrom/ofpreposition + genitive (origin/belonging)
τῆςtheGenitivearticle
αὐλῆςfoldGenitivegenitive object of ἐκ (belonging)αὐλή: 'sheepfold, courtyard'; the current Jewish community.
ταύτηςthisGenitivedemonstrative adjective (attributive)
κἀκεῖναthose alsoAccusativedemonstrative pronoun (subject, crasis καὶ + ἐκεῖνα)κἀκεῖνα: crasis of καὶ ἐκεῖνα; 'and those ones too.'
δεῖit is necessaryPres Act Indic 3 Sg · δεῖimpersonal verb of necessity→ gnomic presentδεῖ: 'it is necessary, must'; the divine imperative governing the gathering of all sheep.
μεmeAccusativeaccusative subject of infinitive (with δεῖ)
ἀγαγεῖνto bringAor Act Inf · ἄγωcomplementary infinitive (with δεῖ με)→ constative aoristἄγω: 'lead, bring'; the shepherd's active gathering mission.
καὶandcoordinating conjunction
τῆςtheGenitivearticle
φωνῆςvoiceGenitivegenitive object of ἀκούσουσιν
μουmyGenitivegenitive of possession
ἀκούσουσινthey will hearFut Act Indic 3 Pl · ἀκούωmain verb→ predictive futureἀκούω + gen.: 'hear and heed'; the future gathering is certain.
καὶandcoordinating conjunction
γενήσεταιthere will beFut Mid Indic 3 Sg · γίγνομαιmain verb→ predictive futureγίγνομαι: 'become, come to be'; the future unity of the one flock.
μίαoneNominativeattributive adjectiveεἷς/μία: 'one'; the numeral marks unity, not uniformity.
ποίμνηflockNominativesubjectποίμνη: 'flock'; different word from αὐλή (fold); the gathered community under one shepherd.
εἷςoneNominativeattributive adjective
ποιμήνshepherdNominativepredicate nominative (asyndetic climax)ποιμήν: 'shepherd'; the singular shepherd over the single flock — a christological and ecclesiological claim.
17
διὰ τοῦτο ὁ πατήρ με ἀγαπᾷ, ὅτι ἐγὼ τίθημι τὴν ψυχήν μου, ἵνα πάλιν λάβω αὐτήν.
For this reason the Father loves me, because I lay down my life so that I may take it up again.
Causal / basisδιὰ τοῦτοThe inferential διὰ τοῦτο ('for this reason') points forward to the ὅτι clause. The Father's love for the Son is grounded in the Son's obedient self-sacrifice. The ἵνα clause is telic: the laying-down is purposive — to take up life again. The death-resurrection movement is contained in one verse.
διὰbecause ofpreposition + accusative (cause)
τοῦτοthisAccusativeobject of διά (causal, forward-pointing)
ὁtheNominativearticle
πατήρFatherNominativesubject
μεmeAccusativedirect object
ἀγαπᾷlovesPres Act Indic 3 Sg · ἀγαπάωmain verb→ gnomic presentἀγαπάω: 'love' (ἀγάπη-love); the Father's eternal love for the Son is displayed in the Son's obedient mission.
ὅτιbecausecausal conjunction (explicating διὰ τοῦτο)
ἐγὼINominativesubject pronoun (emphatic)
τίθημιlay downPres Act Indic 1 Sg · τίθημιmain verb (causal clause)→ futuristic present
τὴνtheAccusativearticle
ψυχήνlifeAccusativedirect object of τίθημι
μουmyGenitivegenitive of possession
ἵναso thatpurpose conjunction
πάλινagainadverb (resumptive)πάλιν: 'again'; the resurrection is not an afterthought but the goal of the laying-down.
λάβωI may takeAor Act Subj 1 Sg · λαμβάνωverb in purpose clause→ constative aoristλαμβάνω: 'take, receive'; taking up the life again = resurrection.
αὐτήνitAccusativedirect object
18
οὐδεὶς αἴρει αὐτὴν ἀπ' ἐμοῦ, ἀλλ' ἐγὼ τίθημι αὐτὴν ἀπ' ἐμαυτοῦ. ἐξουσίαν ἔχω θεῖναι αὐτήν, καὶ ἐξουσίαν ἔχω πάλιν λαβεῖν αὐτήν· ταύτην τὴν ἐντολὴν ἔλαβον παρὰ τοῦ πατρός μου.
No one takes it from me, but I lay it down of my own accord. I have authority to lay it down, and I have authority to take it up again. This command I received from my Father.
Elaboration (the voluntary, authorized death-resurrection)asyndetonThe verse insists on Jesus' sovereign initiative: οὐδεὶς αἴρει ('no one takes') and ἐγὼ τίθημι ἀπ' ἐμαυτοῦ ('I lay it down of myself'). The double ἐξουσίαν ἔχω ('I have authority') asserts his divine right over life and death. Yet the final clause grounds this authority in the Father's ἐντολή ('command'), maintaining the Son's filial obedience.
οὐδεὶςno oneNominativesubject (negative universal)οὐδείς: 'no one, none'; the absolute sovereignty of Jesus over his own death.
αἴρειtakesPres Act Indic 3 Sg · αἴρωmain verb→ gnomic presentαἴρω: 'take away, lift'; no external agent seizes his life.
αὐτὴνitAccusativedirect object (referent: ψυχήν)
ἀπ'frompreposition + genitive (separation)
ἐμοῦmeGenitivegenitive object of ἀπό
ἀλλ'butstrong adversative conjunction
ἐγὼINominativesubject pronoun (emphatic contrast)
τίθημιlay downPres Act Indic 1 Sg · τίθημιmain verb→ futuristic present
αὐτὴνitAccusativedirect object
ἀπ'from/ofpreposition + reflexive pronoun (ἀπ' ἐμαυτοῦ = 'of my own accord')
ἐμαυτοῦmyselfGenitivereflexive genitive (ἀπ' ἐμαυτοῦ = voluntarily)ἐμαυτοῦ: reflexive; 'of myself' = on his own initiative.
ἐξουσίανauthorityAccusativedirect object of ἔχω (first)ἐξουσία: 'authority, right, power'; the divine authorization over his own death and life.
ἔχωI havePres Act Indic 1 Sg · ἔχωmain verb (first)→ gnomic present
θεῖναιto lay downAor Act Inf · τίθημιcomplementary infinitive (with ἐξουσίαν ἔχω)→ constative aorist
αὐτήνitAccusativedirect object of infinitive
καὶandcoordinating conjunction
ἐξουσίανauthorityAccusativedirect object of ἔχω (second)
ἔχωI havePres Act Indic 1 Sg · ἔχωmain verb (second)→ gnomic present
πάλινagainadverb (resumptive)
λαβεῖνto take upAor Act Inf · λαμβάνωcomplementary infinitive (with ἐξουσίαν ἔχω)→ constative aoristλαμβάνω: 'take, receive'; the resurrection as a sovereign act.
αὐτήνitAccusativedirect object of infinitive
ταύτηνthisAccusativedemonstrative adjective (fronted)
τὴνtheAccusativearticle
ἐντολὴνcommandAccusativedirect object of ἔλαβονἐντολή: 'commandment, commission'; the Father's authorizing command that sends and shapes the Son's mission.
ἔλαβονI receivedAor Act Indic 1 Sg · λαμβάνωmain verb→ constative aoristλαμβάνω: 'receive'; the aorist is historical — the command received in the eternal counsel.
παρὰfrompreposition + genitive (source)παρά + gen.: 'from beside, from'; personal source.
τοῦtheGenitivearticle
πατρόςFatherGenitivegenitive object of παρά (source)
μουmyGenitivegenitive of relationship
19
Σχίσμα πάλιν ἐγένετο ἐν τοῖς Ἰουδαίοις διὰ τοὺς λόγους τούτους.
Again there was a division among the Judeans because of these words.
Narrative transitionπάλινThe narrator's comment marking the divided response to Jesus' discourse. σχίσμα ('division, split') appeared first at 7:43; its recurrence here underlines that Jesus' words inevitably split the audience. διὰ τοὺς λόγους τούτους causally links the division to the shepherd discourse.
Σχίσμαa divisionNominativesubjectσχίσμα: 'split, division'; from σχίζω, 'to split'; used of the divided responses to Jesus in John (7:43; 9:16; 10:19).
πάλινagainadverb (resumptive)πάλιν: 'again'; cross-referencing the earlier divisions.
ἐγένετοaroseAor Mid Indic 3 Sg · γίγνομαιmain verb→ constative aoristγίγνομαι: 'come about, arise'; the aorist records the historical occurrence.
ἐνamongpreposition + dative (group)
τοῖςtheDativearticle
ἸουδαίοιςJudeansDativedative of place/group (among)Ἰουδαῖοι: the Jerusalem authorities or Judean crowd; characteristically divided over Jesus.
διὰbecause ofpreposition + accusative (cause)
τοὺςtheAccusativearticle
λόγουςwordsAccusativeobject of διά (cause)λόγος: 'word, statement'; Jesus' shepherd discourse.
τούτουςtheseAccusativedemonstrative adjective (attributive)
20
ἔλεγον δὲ πολλοὶ ἐξ αὐτῶν· Δαιμόνιον ἔχει καὶ μαίνεται· τί αὐτοῦ ἀκούετε;
Many of them were saying, 'He has a demon and is out of his mind; why do you listen to him?'
Illustration (negative side of division)δὲThe imperfect ἔλεγον gives the ongoing complaint: the accusation of demonic possession (Δαιμόνιον ἔχει) coupled with madness (μαίνεται). The rhetorical question τί αὐτοῦ ἀκούετε; seeks to cut off allegiance. This is the rejection side of the σχίσμα.
ἔλεγονwere sayingImpf Act Indic 3 Pl · λέγωmain verb→ descriptive imperfectλέγω: 'say'; the imperfect captures the ongoing debate.
δὲnowtransitional conjunction
πολλοὶmanyNominativesubjectπολύς: 'many'; the division is numerically significant.
ἐξofpreposition + genitive (partitive)
αὐτῶνthemGenitivepartitive genitive
Δαιμόνιονa demonAccusativedirect object of ἔχειδαιμόνιον: 'demon'; the standard charge against Jesus in John (cf. 7:20; 8:48, 52; 10:20).
ἔχειhe hasPres Act Indic 3 Sg · ἔχωmain verb (direct speech)→ gnomic present
καὶandcoordinating conjunction
μαίνεταιhe is out of his mindPres Mid Indic 3 Sg · μαίνομαιmain verb (direct speech)→ gnomic presentμαίνομαι: 'be mad, rave'; the claim is that his shepherd discourse is incoherent or deluded.
τίwhyinterrogative adverb (rhetorical question)
αὐτοῦhimGenitivegenitive object of ἀκούετε
ἀκούετεdo you listenPres Act Indic 2 Pl · ἀκούωmain verb (rhetorical question)→ progressive presentἀκούω: 'hear, heed'; the question aims to stop the crowd from heeding Jesus.
21
ἄλλοι ἔλεγον· Ταῦτα τὰ ῥήματα οὐκ ἔστιν δαιμονιζομένου· μὴ δαιμόνιον δύναται τυφλῶν ὀφθαλμοὺς ἀνοίγειν;
Others were saying, 'These are not the words of one who is demon-possessed. Can a demon open the eyes of the blind?'
Contrast (positive side of division)ἄλλοιThe ἄλλοι ('others') marks the other side of the σχίσμα. Their argument is from the healing of the blind man (ch.9): a demon cannot do that. The rhetorical question (μή + present indicative) expects a negative answer. The chapter's first half closes here.
ἄλλοιothersNominativesubject (contrasted group)ἄλλος: 'others, different ones'; the other side of the divided crowd.
ἔλεγονwere sayingImpf Act Indic 3 Pl · λέγωmain verb→ descriptive imperfect
ΤαῦταtheseNominativesubject (demonstrative)
τὰtheNominativearticle
ῥήματαwordsNominativesubject apposition (with ταῦτα)ῥῆμα: 'word, utterance'; synonymous with λόγος here.
οὐκnotnegative particle
ἔστινarePres Act Indic 3 Sg · εἰμίcopula→ gnomic present
δαιμονιζομένουof one demon-possessedPres Mid Ptc Gen Sg Masc · δαιμονίζομαιgenitive of source/characteristic (predicate genitive)→ progressive presentδαιμονίζομαι: 'be demon-possessed'; the participle is used as a noun, 'a demonized person.'
μὴsurely notinterrogative particle (expecting negative answer)μή in a question expects 'no' as the answer.
δαιμόνιονa demonNominativesubject
δύναταιis ablePres Mid Indic 3 Sg · δύναμαιmain verb→ gnomic presentδύναμαι: 'be able'; demons lack the power to open blind eyes — only God can.
τυφλῶνof the blindGenitivegenitive of relationship (attributive with ὀφθαλμούς)τυφλός: 'blind'; referencing the healing of John 9.
ὀφθαλμοὺςeyesAccusativedirect object of ἀνοίγεινὀφθαλμός: 'eye'; the specific miracle of chapter 9 as evidence.
ἀνοίγεινto openPres Act Inf · ἀνοίγωcomplementary infinitive (with δύναται)→ progressive presentἀνοίγω: 'open'; the healing of the blind man (9:1–7) is the implicit proof.
22
Ἐγένετο τότε τὰ ἐγκαίνια ἐν τοῖς Ἱεροσολύμοις· χειμὼν ἦν.
At that time the Feast of Dedication took place in Jerusalem; it was winter.
New temporal settingτότεA new chronological marker opens the second half of the chapter. τὰ ἐγκαίνια ('the Dedication,' Hanukkah) was celebrated on 25 Kislev (November/December), eight days, instituted by Judas Maccabaeus in 164 BC. χειμὼν ἦν ('it was winter') is both chronological and atmospheric — a vivid detail unique to John.
Ἐγένετοtook placeAor Mid Indic 3 Sg · γίγνομαιmain verb (impersonal / existential)→ constative aoristγίγνομαι: 'take place, occur'; the aorist marks the feast as a historical setting.
τότεat that timetemporal adverbτότε: 'then, at that time'; an unusual temporal marker in John, signaling a distinct scene.
τὰtheNominativearticle
ἐγκαίνιαFeast of DedicationNominativesubjectἐγκαίνια: 'dedication, renewal'; the Greek word translates Hebrew חֲנֻכָּה (Hanukkah), inaugurated in 1 Macc 4:59; a festival of light and rededication.
ἐνinpreposition + dative (place)
τοῖςtheDativearticle
ἹεροσολύμοιςJerusalemDativedative of placeἹεροσόλυμα: Jerusalem; the Greek plural form (neuter plural noun).
χειμὼνwinterNominativesubject (second clause)χειμών: 'winter, stormy weather'; the cold and short days of late November/December; a topographical and atmospheric detail.
ἦνit wasImpf Act Indic 3 Sg · εἰμίcopula (existential)→ descriptive imperfect
23
καὶ περιεπάτει ὁ Ἰησοῦς ἐν τῷ ἱερῷ ἐν τῇ στοᾷ τοῦ Σολομῶνος.
And Jesus was walking in the temple in Solomon's Portico.
Scene settingκαὶThe imperfect περιεπάτει sets the scene: Jesus moving in the temple precinct. Solomon's Portico (ἡ στοὰ τοῦ Σολομῶνος) was a colonnaded hall along the eastern wall of the temple mount, a sheltered place in winter and a natural gathering point (cf. Acts 3:11; 5:12).
καὶandcoordinating conjunction (narrative)
περιεπάτειwas walkingImpf Act Indic 3 Sg · περιπατέωmain verb→ descriptive imperfectπεριπατέω: 'walk about'; the imperfect paints the scene of Jesus' movement in the portico.
ὁtheNominativearticle
ἸησοῦςJesusNominativesubjectἸησοῦς: Jesus.
ἐνinpreposition + dative (place)
τῷtheDativearticle
ἱερῷtempleDativedative of placeἱερόν: 'temple (precinct)'; the broader temple complex, not the sanctuary (ναός) itself.
ἐνinpreposition + dative (place, specifying)
τῇtheDativearticle
στοᾷporticoDativedative of place (specifying)στοά: 'colonnade, covered walkway'; a sheltered place for winter gatherings.
τοῦofGenitivearticle
ΣολομῶνοςSolomonGenitivegenitive of possession/attributionΣολομών: Solomon; the portico was so named as it stood on the foundations attributed to Solomon; mentioned also in Acts 3:11; 5:12.
24
ἐκύκλωσαν οὖν αὐτὸν οἱ Ἰουδαῖοι καὶ ἔλεγον αὐτῷ· Ἕως πότε τὴν ψυχὴν ἡμῶν αἴρεις; εἰ σὺ εἶ ὁ Χριστός, εἰπὲ ἡμῖν παρρησίᾳ.
So the Judeans surrounded him and were saying to him, 'How long will you keep us in suspense? If you are the Christ, tell us plainly.'
Narrative consequenceοὖνThe inferential οὖν links to the winter festival setting. ἐκύκλωσαν ('surrounded') suggests a confrontational encircling. The idiom τὴν ψυχὴν ἡμῶν αἴρεις ('you lift up our soul') = 'you keep us in suspense.' The conditional εἰ σὺ εἶ ὁ Χριστός demands a direct, unambiguous declaration (παρρησίᾳ = 'openly, plainly').
ἐκύκλωσανsurroundedAor Act Indic 3 Pl · κυκλόωmain verb→ constative aoristκυκλόω: 'surround, encircle'; the physical action of the crowd closing in on Jesus.
οὖνsoinferential/resumptive conjunction
αὐτὸνhimAccusativedirect object
οἱtheNominativearticle
ἸουδαῖοιJudeansNominativesubject
καὶandcoordinating conjunction
ἔλεγονwere sayingImpf Act Indic 3 Pl · λέγωmain verb→ descriptive imperfect
αὐτῷto himDativedative of indirect object
Ἕωςuntilpreposition (temporal, in idiom ἕως πότε)
πότεwheninterrogative adverb (ἕως πότε = 'how long?')ἕως πότε: 'until when? how long?'; an idiomatic expression of impatient frustration.
τὴνtheAccusativearticle
ψυχὴνsoulAccusativedirect object (in idiom τὴν ψυχὴν αἴρεις)ψυχή: in this idiom 'our soul/life' = our attention, our hopes; 'keep us in suspense.'
ἡμῶνourGenitivegenitive of possession
αἴρειςyou are liftingPres Act Indic 2 Sg · αἴρωmain verb (rhetorical question)→ progressive presentαἴρω: 'lift, take up'; in this idiom 'lift the soul' = keep in suspense or anxiety.
εἰifconditional particle (first-class condition)
σὺyouNominativesubject pronoun (emphatic)
εἶarePres Act Indic 2 Sg · εἰμίcopula (conditional clause)→ gnomic present
ὁtheNominativearticle
ΧριστόςChristNominativepredicate nominativeΧριστός: 'Anointed, Messiah'; the title they are pressing Jesus to claim or disclaim.
εἰπὲtellAor Act Impv 2 Sg · λέγωimperative verb (apodosis of condition)→ constative aoristλέγω: 'say'; the aorist imperative is a sharp, demanding command.
ἡμῖνusDativedative of indirect object
παρρησίᾳplainlyDativedative of mannerπαρρησία: 'boldness, frankness, plain speech'; they want a direct public declaration.
25
ἀπεκρίθη αὐτοῖς ὁ Ἰησοῦς· Εἶπον ὑμῖν καὶ οὐ πιστεύετε· τὰ ἔργα ἃ ἐγὼ ποιῶ ἐν τῷ ὀνόματι τοῦ πατρός μου, ταῦτα μαρτυρεῖ περὶ ἐμοῦ·
Jesus answered them, 'I told you, and you do not believe; the works that I do in my Father's name, these bear witness about me.'
Response / counter-argumentasyndetonJesus' answer has two parts: (1) he has already declared himself (Εἶπον ὑμῖν — past aorist) but they do not believe; (2) his works (ἔργα) bear witness. The witness-motif (μαρτυρεῖ) is central to John's epistemology. 'In my Father's name' ties the works to the divine authorization.
ἀπεκρίθηansweredAor Pass Indic 3 Sg · ἀποκρίνομαιmain verb (deponent)→ constative aoristἀποκρίνομαι: 'answer'; the standard response-formula in John.
αὐτοῖςthemDativedative of indirect object
ὁtheNominativearticle
ἸησοῦςJesusNominativesubjectἸησοῦς: Jesus.
ΕἶπονI toldAor Act Indic 1 Sg · λέγωmain verb (direct speech)→ constative aoristλέγω: 'say, tell'; the aorist is retrospective — referring to prior teaching and the ἐγώ εἰμι sayings.
ὑμῖνyouDativedative of indirect object
καὶandcoordinating conjunction (adversative sense)
οὐnotnegative particle
πιστεύετεyou believePres Act Indic 2 Pl · πιστεύωmain verb→ progressive presentπιστεύω: 'believe, trust'; the ongoing refusal to believe is the problem.
τὰtheNominativearticle
ἔργαworksNominativesubjectἔργον: 'work, deed'; the signs/miracles as witnesses to Jesus' identity; a central motif in John (5:36; 10:25, 32, 37–38; 14:11).
ἃwhichAccusativerelative pronoun (object of ποιῶ)
ἐγὼINominativesubject pronoun (emphatic)
ποιῶdoPres Act Indic 1 Sg · ποιέωverb in relative clause→ progressive presentποιέω: 'do, perform'; the ongoing pattern of Jesus' miraculous works.
ἐνinpreposition + dative (sphere/instrument)
τῷtheDativearticle
ὀνόματιnameDativedative of sphere (in the name = by the authority of)ὄνομα: 'name'; to act 'in someone's name' = by their authority and in representation of them.
τοῦtheGenitivearticle
πατρόςFatherGenitivegenitive of relationship
μουmyGenitivegenitive of possession/relationship
ταῦταtheseNominativedemonstrative pronoun (subject, resumptive)
μαρτυρεῖbear witnessPres Act Indic 3 Sg · μαρτυρέωmain verb→ gnomic presentμαρτυρέω: 'testify, bear witness'; the judicial/forensic witness-motif running through John (1:34; 5:36; 8:18; 10:25).
περὶaboutpreposition + genitive (reference)
ἐμοῦmeGenitivegenitive object of περί
26
ἀλλὰ ὑμεῖς οὐ πιστεύετε, ὅτι οὐκ ἐστὲ ἐκ τῶν προβάτων τῶν ἐμῶν.
But you do not believe because you are not among my sheep.
Contrast / diagnosisἀλλάThe adversative ἀλλά contrasts the works' witness with the Judeans' unbelief. The ὅτι clause gives the root diagnosis: they are not of Jesus' sheep — their unbelief is not primarily an epistemological failure but an ontological one (they do not belong to him). This reverses ordinary causation: non-belief flows from non-belonging.
ἀλλὰbutstrong adversative conjunction
ὑμεῖςyouNominativesubject pronoun (emphatic)
οὐnotnegative particle
πιστεύετεbelievePres Act Indic 2 Pl · πιστεύωmain verb→ progressive presentπιστεύω: 'believe'; continued refusal to believe, now explained by their non-membership in the flock.
ὅτιbecausecausal conjunction
οὐκnotnegative particle
ἐστὲyou arePres Act Indic 2 Pl · εἰμίcopula (causal clause)→ gnomic present
ἐκof/frompreposition + genitive (origin/belonging)
τῶνtheGenitivearticle
προβάτωνsheepGenitivegenitive object of ἐκ (belonging)
τῶνtheGenitivearticle (attributive)
ἐμῶνmyGenitivepossessive adjective (attributive)ἐμός: 'mine, my own'; belonging to Jesus as the good shepherd.
27
τὰ πρόβατα τὰ ἐμὰ τῆς φωνῆς μου ἀκούουσιν, κἀγὼ γινώσκω αὐτά, καὶ ἀκολουθοῦσίν μοι,
My sheep hear my voice, and I know them, and they follow me,
Contrast (positive — description of the sheep)asyndetonEchoing vv.3–4, the three marks of the true sheep are stated: hearing, being known, and following. The triad mirrors the shepherd-discourse opening. γινώσκω marks the intimate, mutual knowledge (cf. v.14–15).
τὰtheNominativearticle
πρόβαταsheepNominativesubject
τὰtheNominativearticle (attributive)
ἐμὰmyNominativepossessive adjective (attributive)
τῆςtheGenitivearticle
φωνῆςvoiceGenitivegenitive object of ἀκούουσινφωνή: 'voice'; the shepherd's word/call, repeated from vv.3–4.
μουmyGenitivegenitive of possession
ἀκούουσινhearPres Act Indic 3 Pl · ἀκούωmain verb (first)→ gnomic presentἀκούω + gen.: 'hear and heed'; the mark of the true sheep.
κἀγὼand INominativesubject pronoun (crasis καὶ + ἐγώ)
γινώσκωknowPres Act Indic 1 Sg · γιγνώσκωmain verb (second)→ gnomic presentγιγνώσκω: 'know'; the shepherd's intimate knowledge of each sheep (cf. v.3 'calls by name').
αὐτάthemAccusativedirect object
καὶandcoordinating conjunction
ἀκολουθοῦσίνfollowPres Act Indic 3 Pl · ἀκολουθέωmain verb (third)→ gnomic presentἀκολουθέω + dat.: 'follow'; the discipleship verb of the Gospel.
μοιmeDativedative object of ἀκολουθοῦσίν
28
κἀγὼ ζωὴν αἰώνιον δίδωμι αὐτοῖς, καὶ οὐ μὴ ἀπόλωνται εἰς τὸν αἰῶνα, καὶ οὐχ ἁρπάσει τις αὐτὰ ἐκ τῆς χειρός μου.
and I give them eternal life, and they will never perish, and no one will snatch them out of my hand.
Consequence (what the shepherd gives)κἀγώThree promises cascade: (1) ζωὴ αἰώνιος ('eternal life'), (2) οὐ μὴ ἀπόλωνται ('they will absolutely never perish' — the strongest negation), (3) no one can snatch (ἁρπάσει) them from his hand. ἁρπάσει echoes ἁρπάζει in v.12 (the wolf), reversing it: what the wolf does to unprotected sheep, no one can do to Jesus' sheep.
κἀγὼand INominativesubject pronoun (crasis, emphatic)
ζωὴνlifeAccusativedirect object of δίδωμιζωή: 'life'; the characteristically Johannine eternal life given by the Son.
αἰώνιονeternalAccusativeattributive adjectiveαἰώνιος: 'eternal, age-long'; the life of the coming age, already present in the Son.
δίδωμιI givePres Act Indic 1 Sg · δίδωμιmain verb→ gnomic presentδίδωμι: 'give'; the present marks the ongoing gift of life.
αὐτοῖςthemDativedative of indirect object
καὶandcoordinating conjunction
οὐnotnegative particle (with μή = double negation)
μὴnotnegative particle (double negation with οὐ)
ἀπόλωνταιthey will perishAor Mid Subj 3 Pl · ἀπόλλυμιverb (under double negation οὐ μή)→ constative aoristἀπόλλυμι: 'perish, be destroyed'; the negative promise — they will absolutely not be lost.
εἰςintopreposition + accusative (extent of time)
τὸνtheAccusativearticle
αἰῶναageAccusativeaccusative of extent (εἰς τὸν αἰῶνα = 'forever')αἰών: 'age, eternity'; εἰς τὸν αἰῶνα = 'forever, into the age.'
καὶandcoordinating conjunction
οὐχnotnegative particle
ἁρπάσειwill snatchFut Act Indic 3 Sg · ἁρπάζωmain verb→ predictive futureἁρπάζω: 'snatch by force'; echoing v.12 (the wolf that ἁρπάζει the unguarded sheep) — but no one can do this to the sheep in Jesus' hand.
τιςanyoneNominativesubject (indefinite)
αὐτὰthemAccusativedirect object
ἐκfrom/out ofpreposition + genitive (separation)
τῆςtheGenitivearticle
χειρόςhandGenitivegenitive object of ἐκ (separation)χείρ: 'hand'; the image of the flock held securely in the shepherd's hand — a powerful security promise.
μουmyGenitivegenitive of possession
29
ὁ πατήρ μου ὃ δέδωκέν μοι πάντων μεῖζόν ἐστιν, καὶ οὐδεὶς δύναται ἁρπάζειν ἐκ τῆς χειρὸς τοῦ πατρός.
My Father, who has given them to me, is greater than all, and no one is able to snatch them out of the Father's hand.
Escalation (the Father's security)asyndetonThe textual tradition here is divided: ὃ δέδωκέν μοι πάντων μεῖζόν ἐστιν (neuter relative, 'what he has given me is greater than all') vs. ὃς δέδωκέν μοι (masculine, 'who has given me') with πάντων μεῖζών ἐστιν predicated of the Father. The latter (masculine) reading is more natural and is followed here. Security rests on both hands — the Son's (v.28) and the Father's (v.29).
ὁtheNominativearticle
πατήρFatherNominativesubjectπατήρ: 'Father'; the ultimate security is grounded in the Father's own hand.
μουmyGenitivegenitive of relationship
ὃwhatAccusativerelative pronoun (neuter, object of δέδωκέν)
δέδωκένhe has givenPf Act Indic 3 Sg · δίδωμιverb in relative clause→ intensive perfectδίδωμι: 'give'; the perfect emphasizes the enduring gift — the Father has given and continues to hold.
μοιto meDativedative of indirect object
πάντωνof allGenitivegenitive of comparison (with μεῖζον)πᾶς: 'all'; the Father is greater than all things/beings.
μεῖζόνgreaterNominativepredicate adjective (comparative)μέγας (comparative μείζων): 'greater'; the Father's supremacy over all — the ground of ultimate security.
ἐστινisPres Act Indic 3 Sg · εἰμίcopula→ gnomic present
καὶandcoordinating conjunction
οὐδεὶςno oneNominativesubject (universal negative)
δύναταιis ablePres Mid Indic 3 Sg · δύναμαιmain verb→ gnomic presentδύναμαι: 'be able, have power'; the absolute impossibility of any cosmic power overcoming the Father.
ἁρπάζεινto snatchPres Act Inf · ἁρπάζωcomplementary infinitive (with δύναται)→ progressive presentἁρπάζω: 'snatch by force'; echoing v.12 and v.28.
ἐκfrom/out ofpreposition + genitive (separation)
τῆςtheGenitivearticle
χειρὸςhandGenitivegenitive object of ἐκ (separation)χείρ: 'hand'; the Father's hand holds what the Son's hand holds — the double security.
τοῦtheGenitivearticle
πατρόςFatherGenitivegenitive of possession
30
ἐγὼ καὶ ὁ πατὴρ ἕν ἐσμεν.
I and the Father are one.
Climactic assertionasyndetonThe most compressed and climactic christological statement in the shepherd discourse. ἕν (neuter) asserts unity of essence/nature, not identity of persons — 'one thing' (neuter singular), not 'one person' (masculine). The plural ἐσμεν ('we are') preserves personal distinction. This is the immediate cause of the stoning attempt (v.31). The verse will be re-explicated in vv.37–38 and 17:21–22.
ἐγὼINominativesubject (first person)
καὶandcoordinating conjunction (joining two subjects)
ὁtheNominativearticle
πατὴρFatherNominativesubject (second)πατήρ: 'Father'; the co-subject with ἐγώ, maintaining distinct personhood.
ἕνoneNominativepredicate nominative (neuter cardinal)εἷς/ἕν: 'one' (neuter); neuter is critical — unity of nature/essence, not personal identity. Masculine would assert numerical personal identity. The neuter asserts ontological unity.
ἐσμενarePres Act Indic 1 Pl · εἰμίcopula (plural, preserving personal distinction)→ gnomic presentεἰμί: the plural 'we are' maintains two subjects (Father and Son are distinct persons) even as ἕν asserts their unity.
31
Ἐβάστασαν πάλιν λίθους οἱ Ἰουδαῖοι ἵνα λιθάσωσιν αὐτόν.
The Judeans picked up stones again to stone him.
Narrative consequenceπάλινThe response to v.30 is immediate and violent. πάλιν refers back to 8:59. ἐβάστασαν ('picked up, carried') is the word for lifting the stones; the purpose clause ἵνα λιθάσωσιν ('in order to stone him') is the formal charge of blasphemy in action.
Ἐβάστασανpicked upAor Act Indic 3 Pl · βαστάζωmain verb→ constative aoristβαστάζω: 'carry, pick up, bear'; picking up the stones to execute the verdict.
πάλινagainadverb (reference to 8:59)πάλιν: 'again'; cross-referencing the earlier stoning attempt at 8:59.
λίθουςstonesAccusativedirect object of ἐβάστασανλίθος: 'stone'; Mosaic law prescribed stoning for blasphemy (Lev 24:16).
οἱtheNominativearticle
ἸουδαῖοιJudeansNominativesubject
ἵναin order topurpose conjunction
λιθάσωσινstoneAor Act Subj 3 Pl · λιθάζωverb in purpose clause→ constative aoristλιθάζω: 'stone (to death)'; the specific act of judicial stoning for blasphemy.
αὐτόνhimAccusativedirect object
32
ἀπεκρίθη αὐτοῖς ὁ Ἰησοῦς· Πολλὰ ἔργα καλὰ ἔδειξα ὑμῖν ἐκ τοῦ πατρός· διὰ ποῖον αὐτῶν ἔργον ἐμὲ λιθάζετε;
Jesus answered them, 'I have shown you many good works from the Father; for which of them are you stoning me?'
Counter-challengeasyndetonJesus' response is a Socratic challenge: he has shown many καλά ἔργα ('good works,' recalling καλός from vv.11, 14 — beautiful, noble works); the interrogative διὰ ποῖον ('for which one?') forces the Judeans to specify their charge, shifting the judicial frame.
ἀπεκρίθηansweredAor Pass Indic 3 Sg · ἀποκρίνομαιmain verb (deponent)→ constative aorist
αὐτοῖςthemDativedative of indirect object
ὁtheNominativearticle
ἸησοῦςJesusNominativesubjectἸησοῦς: Jesus.
ΠολλὰmanyAccusativeattributive adjective
ἔργαworksAccusativedirect object of ἔδειξαἔργον: 'work, deed'; the signs and healings, including the man born blind.
καλὰgoodAccusativeattributive adjectiveκαλός: 'good, noble'; echoing ὁ ποιμὴν ὁ καλός — these are beautiful, beneficent works.
ἔδειξαI showedAor Act Indic 1 Sg · δείκνυμιmain verb→ constative aoristδείκνυμι: 'show, display'; the miraculous works as a display of divine power.
ὑμῖνyouDativedative of indirect object
ἐκfrompreposition + genitive (source)
τοῦtheGenitivearticle
πατρόςFatherGenitivegenitive of sourceπατήρ: 'Father'; the works come from the Father, proving their divine origin.
διὰbecause ofpreposition + accusative (cause)
ποῖονwhichAccusativeinterrogative adjectiveποῖος: 'what sort of, which'; demanding specificity.
αὐτῶνof themGenitivepartitive genitive
ἔργονworkAccusativedirect object (of implicit verb in question)
ἐμὲmeAccusativedirect object of λιθάζετε (emphatic, fronted)
λιθάζετεare you stoningPres Act Indic 2 Pl · λιθάζωmain verb (question)→ progressive presentλιθάζω: 'stone'; the irony is pointed — for which noble work are you executing me?
33
ἀπεκρίθησαν αὐτῷ οἱ Ἰουδαῖοι· Περὶ καλοῦ ἔργου οὐ λιθάζομέν σε ἀλλὰ περὶ βλασφημίας, καὶ ὅτι σὺ ἄνθρωπος ὢν ποιεῖς σεαυτὸν θεόν.
The Judeans answered him, 'We are not stoning you for a good work but for blasphemy, and because you, being a man, make yourself God.'
Counter-response (charge specified)asyndetonThey concede the good works but pivot to the charge: βλασφημία ('blasphemy'). Their formulation is theologically precise — 'you, being a man (ὢν ἄνθρωπος), make yourself God' — contrasting human status with divine claim. The participle ὢν is concessive ('although you are a man'). Their charge inadvertently testifies to what Jesus is.
ἀπεκρίθησανansweredAor Pass Indic 3 Pl · ἀποκρίνομαιmain verb (deponent)→ constative aorist
αὐτῷhimDativedative of indirect object
οἱtheNominativearticle
ἸουδαῖοιJudeansNominativesubject
Περὶfor/concerningpreposition + genitive (reference/reason)
καλοῦgoodGenitiveattributive adjective (genitive)καλός: 'good, noble'; they concede the works are good.
ἔργουworkGenitivegenitive object of περί (reason)
οὐnotnegative particle
λιθάζομένwe are stoningPres Act Indic 1 Pl · λιθάζωmain verb→ progressive present
σεyouAccusativedirect object
ἀλλὰbutstrong adversative conjunction
περὶfor/concerningpreposition + genitive (reason)
βλασφημίαςblasphemyGenitivegenitive object of περί (reason)βλασφημία: 'blasphemy, slander against God'; the formal capital charge under Lev 24:16.
καὶandcoordinating conjunction (specifying)
ὅτιbecausecausal/explicative conjunction
σὺyouNominativesubject pronoun (emphatic)
ἄνθρωποςa manNominativepredicate nominative (with ὤν)ἄνθρωπος: 'human being, man'; the contrast between human status and divine claim.
ὢνbeingPres Act Ptc Nom Sg Masc · εἰμίconcessive participle→ progressive presentεἰμί: 'be'; the concessive participle — 'although being a man.'
ποιεῖςyou makePres Act Indic 2 Sg · ποιέωmain verb (ὅτι clause)→ progressive presentποιέω: 'make, do'; they accuse Jesus of constructing a false divine identity for himself.
σεαυτὸνyourselfAccusativereflexive direct object
θεόνGodAccusativeobject complement (predicate accusative)θεός: 'God'; the charge — making oneself equal to God. Ironically, the Johannine narrative vindicates precisely this claim.
34
ἀπεκρίθη αὐτοῖς ὁ Ἰησοῦς· Οὐκ ἔστιν γεγραμμένον ἐν τῷ νόμῳ ὑμῶν ὅτι Ἐγὼ εἶπα· θεοί ἐστε;
Jesus answered them, 'Is it not written in your law, "I said, you are gods"?'
Scriptural argument (qal wa-homer)asyndetonJesus appeals to Psalm 82:6 (LXX 81:6): Ἐγὼ εἶπα θεοί ἐστε. The phrase 'your law' (ὑμῶν) is rhetorical — using their own Scripture against them. The argument is a fortiori (rabbinic qal wa-homer): if Scripture calls certain humans 'gods,' then Jesus' self-identification as Son of God is a lesser claim. The rhetorical question expects the obvious answer 'yes.'
ἀπεκρίθηansweredAor Pass Indic 3 Sg · ἀποκρίνομαιmain verb (deponent)→ constative aorist
αὐτοῖςthemDativedative of indirect object
ὁtheNominativearticle
ἸησοῦςJesusNominativesubjectἸησοῦς: Jesus.
ΟὐκIs it notnegative particle (rhetorical question expecting affirmative)
ἔστινit isPres Act Indic 3 Sg · εἰμίcopula (with γεγραμμένον)→ gnomic present
γεγραμμένονwrittenPf Pass Ptc Nom Sg Neut · γράφωpredicate adjective (periphrastic perfect)→ intensive perfectγράφω: 'write'; the perfect passive (γεγραμμένον) is the standard NT formula for Scripture citation — the writing stands permanently.
ἐνinpreposition + dative (place)
τῷtheDativearticle
νόμῳlawDativedative of place (in the law)νόμος: 'law'; here used broadly for the whole Hebrew Scripture (Psalms included), not just the Pentateuch.
ὑμῶνyourGenitivegenitive of possession (rhetorical — 'your own law')
ὅτιthatconjunction (introducing Scripture quotation)
ἘγὼINominativesubject (Scripture quotation — God speaking)
εἶπαsaidAor Act Indic 1 Sg · λέγωmain verb (Scripture quotation)→ constative aoristλέγω: 'say'; God's speech act in Ps 82:6 — an authoritative divine word.
θεοίgodsNominativepredicate nominative (Scripture quotation)θεός: 'god'; in Ps 82 applied to the heavenly council or Israelite judges who represent God's authority — they are called 'gods' because they bear God's word.
ἐστεyou arePres Act Indic 2 Pl · εἰμίcopula (Scripture quotation)→ gnomic present
35
εἰ ἐκείνους εἶπεν θεοὺς πρὸς οὓς ὁ λόγος τοῦ θεοῦ ἐγένετο, καὶ οὐ δύναται λυθῆναι ἡ γραφή,
If he called those gods to whom the word of God came — and Scripture cannot be broken —
Conditional premise (protasis of a fortiori argument)εἰThe protasis of the a-fortiori argument: if those to whom the divine word came were called 'gods' in Scripture, then Scripture itself authorizes the title in a lesser sense. The parenthetical καὶ οὐ δύναται λυθῆναι ἡ γραφή ('and Scripture cannot be broken') is a foundational axiom invoked to undercut the blasphemy charge. λύω ('break, loose') used of Scripture is notable.
εἰifconditional particle (first-class condition)
ἐκείνουςthoseAccusativedirect object of εἶπεν (also object complement)
εἶπενcalled/saidAor Act Indic 3 Sg · λέγωverb in conditional clause→ constative aoristλέγω: 'call, say'; here 'called them gods.'
θεοὺςgodsAccusativeobject complement (predicate accusative)θεός: 'god'; the term applied to humans by divine fiat in Ps 82.
πρὸςtopreposition + accusative (direction/recipient)
οὓςwhomAccusativerelative pronoun (object of πρός)
ὁtheNominativearticle
λόγοςwordNominativesubject (relative clause)λόγος: 'word'; the divine word that constitutes them as God's agents.
τοῦofGenitivearticle
θεοῦGodGenitivegenitive of source/relationshipθεός: God; 'the word of God' constitutes the authority of those called gods.
ἐγένετοcameAor Mid Indic 3 Sg · γίγνομαιverb in relative clause→ constative aoristγίγνομαι: 'come, happen, come upon'; 'the word of God came to them.'
καὶandcoordinating conjunction (parenthetical)
οὐnotnegative particle
δύναταιis ablePres Mid Indic 3 Sg · δύναμαιmain verb (parenthetical axiom)→ gnomic presentδύναμαι: 'be able'; the impossibility of Scripture being annulled.
λυθῆναιto be brokenAor Pass Inf · λύωcomplementary infinitive (with δύναται)→ constative aoristλύω: 'loose, break, annul'; used here metaphorically of breaking/invalidating a scriptural statement — a notable axiom about scriptural authority.
ἡtheNominativearticle
γραφήScriptureNominativesubject (of parenthetical clause)γραφή: 'writing, Scripture'; the divine written word, invoked as inviolable.
36
ὃν ὁ πατὴρ ἡγίασεν καὶ ἀπέστειλεν εἰς τὸν κόσμον, ὑμεῖς λέγετε ὅτι Βλασφημεῖς, ὅτι εἶπον· Υἱὸς τοῦ θεοῦ εἰμι;
Do you say of him whom the Father sanctified and sent into the world, 'You are blaspheming,' because I said, 'I am the Son of God'?
Apodosis of a fortiori argumentasyndetonThe apodosis: if the lesser case stands (humans called gods by Scripture), then the greater — the one the Father ἡγίασεν ('sanctified') and sent — cannot be charged with blasphemy for saying 'I am Son of God.' The Hanukkah setting (τὰ ἐγκαίνια = 'dedication') makes ἡγίασεν ('consecrated') pointed — Jesus is the truly consecrated one.
ὃνwhomAccusativerelative pronoun (accusative, fronted object)
ὁtheNominativearticle
πατὴρFatherNominativesubject (relative clause)
ἡγίασενsanctifiedAor Act Indic 3 Sg · ἁγιάζωverb in relative clause (first)→ constative aoristἁγιάζω: 'sanctify, consecrate'; in the Hanukkah context Jesus is the truly consecrated one sent by the Father.
καὶandcoordinating conjunction
ἀπέστειλενsentAor Act Indic 3 Sg · ἀποστέλλωverb in relative clause (second)→ constative aoristἀποστέλλω: 'send (with a commission)'; the mission-verb of John.
εἰςintopreposition + accusative (direction)
τὸνtheAccusativearticle
κόσμονworldAccusativeobject of εἰς (destination)κόσμος: 'world'; the arena of the incarnational mission.
ὑμεῖςyouNominativesubject (main clause, emphatic)
λέγετεsayPres Act Indic 2 Pl · λέγωmain verb→ progressive present
ὅτιthatconjunction (direct discourse)
Βλασφημεῖςyou are blasphemingPres Act Indic 2 Sg · βλασφημέωverb in direct quotation→ progressive presentβλασφημέω: 'blaspheme'; the charge leveled at Jesus.
ὅτιbecausecausal conjunction
εἶπονI saidAor Act Indic 1 Sg · λέγωmain verb (causal clause)→ constative aorist
ΥἱὸςSonNominativepredicate nominative (quotation)υἱός: 'son'; 'Son of God' as Jesus' self-description.
τοῦofGenitivearticle
θεοῦGodGenitivegenitive of relationship
εἰμιI amPres Act Indic 1 Sg · εἰμίcopula (quotation)→ gnomic present
37
εἰ οὐ ποιῶ τὰ ἔργα τοῦ πατρός μου, μὴ πιστεύετέ μοι·
If I am not doing the works of my Father, do not believe me;
Conditional (first-class, hypothetical concession)εἰThe condition is hypothetical — Jesus is not conceding that he fails to do the Father's works. The structure invites rational evaluation: if the works are absent, disbelieve; if present (v.38), believe. The argument moves from claims to evidence.
εἰifconditional particle (first-class)
οὐnotnegative particle
ποιῶI doPres Act Indic 1 Sg · ποιέωverb in conditional clause→ progressive present
τὰtheAccusativearticle
ἔργαworksAccusativedirect object of ποιῶἔργον: 'work, deed'; the messianic works as evidence.
τοῦof theGenitivearticle
πατρόςFatherGenitivegenitive of relationship/source
μουmyGenitivegenitive of possession
μὴdo notnegative particle (imperative)
πιστεύετέbelievePres Act Impv 2 Pl · πιστεύωimperative verb (apodosis)→ progressive presentπιστεύω: 'believe'; a negative command.
μοιmeDativedative object of πιστεύετε
38
εἰ δὲ ποιῶ, κἂν ἐμοὶ μὴ πιστεύητε, τοῖς ἔργοις πιστεύετε, ἵνα γνῶτε καὶ γινώσκητε ὅτι ἐν ἐμοὶ ὁ πατὴρ κἀγὼ ἐν τῷ πατρί.
But if I do them, even if you do not believe me, believe the works, so that you may know and keep knowing that the Father is in me and I am in the Father.
Contrast (second conditional — the actual case)εἰ δέThe δέ marks the actual case: he is doing the works. The double purpose clause — γνῶτε (constative aorist, 'come to know') and γινώσκητε (progressive present, 'continue knowing') — expresses both the initial and ongoing knowledge aimed at. The mutual indwelling re-expresses v.30 in relational terms.
εἰifconditional particle
δὲbutadversative conjunction
ποιῶI doPres Act Indic 1 Sg · ποιέωverb in conditional clause (abbreviated)→ progressive present
κἂνeven ifconcessive conjunction (crasis καὶ + ἄν)κἄν: 'even if'; concedes that belief in Jesus personally may still be withheld.
ἐμοὶmeDativedative object of πιστεύητε
μὴnotnegative particle
πιστεύητεyou believePres Act Subj 2 Pl · πιστεύωverb in concessive clause→ progressive present
τοῖςtheDativearticle
ἔργοιςworksDativedative object of πιστεύετε
πιστεύετεbelievePres Act Impv 2 Pl · πιστεύωimperative verb (command)→ progressive presentπιστεύω + dat.: 'believe'; believing the works leads to knowledge.
ἵναso thatpurpose conjunction
γνῶτεyou may knowAor Act Subj 2 Pl · γιγνώσκωverb in purpose clause (first)→ constative aoristγιγνώσκω: 'know'; the aorist marks the decisive coming-to-know.
καὶandcoordinating conjunction
γινώσκητεkeep knowingPres Act Subj 2 Pl · γιγνώσκωverb in purpose clause (second)→ progressive presentγιγνώσκω: the present subjunctive marks continuous knowing.
ὅτιthatconjunction (content of knowledge)
ἐνinpreposition + dative (mutual indwelling)
ἐμοὶmeDativedative object of ἐν
ὁtheNominativearticle
πατὴρFatherNominativesubject
κἀγὼand INominativesubject (crasis)
ἐνinpreposition + dative (mutual indwelling)
τῷtheDativearticle
πατρίFatherDativedative object of ἐνπατήρ: the mutual indwelling of Father and Son re-expresses v.30 relationally.
39
Ἐζήτουν οὖν αὐτὸν πάλιν πιάσαι· καὶ ἐξῆλθεν ἐκ τῆς χειρὸς αὐτῶν.
Again they were trying to arrest him, but he escaped from their hands.
Narrative consequenceοὖνThe imperfect ἐζήτουν ('were trying to arrest') marks ongoing, unsuccessful effort. ἐξῆλθεν ἐκ τῆς χειρὸς αὐτῶν ('escaped from their hand') — χεῖρ is the same word used of the security in Jesus' hand and the Father's hand (vv.28–29), now applied to the failed grasp of the enemies.
Ἐζήτουνwere seekingImpf Act Indic 3 Pl · ζητέωmain verb→ conative imperfectζητέω: 'seek'; the conative imperfect marks the repeated, unsuccessful attempt.
οὖνsoinferential conjunction
αὐτὸνhimAccusativedirect object
πάλινagainadverb (resumptive)
πιάσαιto arrestAor Act Inf · πιάζωcomplementary infinitive (with ἐζήτουν)→ constative aoristπιάζω: 'seize, arrest'; used of arresting Jesus.
καὶandcoordinating conjunction (adversative)
ἐξῆλθενhe escapedAor Act Indic 3 Sg · ἐξέρχομαιmain verb→ constative aoristἐξέρχομαι: 'go out, escape'; his hour had not yet come.
ἐκout ofpreposition + genitive (separation)
τῆςtheGenitivearticle
χειρὸςhandGenitivegenitive object of ἐκχείρ: 'hand'; ironic echo of vv.28–29.
αὐτῶνtheirGenitivegenitive of possession
40
Καὶ ἀπῆλθεν πάλιν πέραν τοῦ Ἰορδάνου εἰς τὸν τόπον ὅπου ἦν Ἰωάννης τὸ πρῶτον βαπτίζων, καὶ ἔμεινεν ἐκεῖ.
And he went away again beyond the Jordan to the place where John had been baptizing at first, and he stayed there.
Narrative transition (withdrawal and return to origins)ΚαὶJesus withdraws to the trans-Jordan region where John's ministry began — a structural inclusio with the Gospel's opening. The periphrastic ἦν...βαπτίζων marks John's ministry as a remembered past. ἔμεινεν ('stayed') — the same verb as 1:39 — signals a period of rest and ministry.
Καὶandcoordinating conjunction (narrative)
ἀπῆλθενwent awayAor Act Indic 3 Sg · ἀπέρχομαιmain verb→ constative aoristἀπέρχομαι: 'go away, depart'; Jesus removes himself from Jerusalem.
πάλινagainadverb
πέρανbeyondimproper preposition + genitive (place)πέραν: 'beyond, on the other side'; trans-Jordan.
τοῦtheGenitivearticle
ἸορδάνουJordanGenitivegenitive object of πέρανἸορδάνης: the Jordan River.
εἰςtopreposition + accusative (direction)
τὸνtheAccusativearticle
τόπονplaceAccusativeobject of εἰςτόπος: 'place'; the specific location of John's baptizing ministry.
ὅπουwhererelative adverb of place
ἦνwasImpf Act Indic 3 Sg · εἰμίauxiliary (periphrastic with βαπτίζων)→ descriptive imperfect
ἸωάννηςJohnNominativesubject (relative clause)Ἰωάννης: John the Baptist; his ministry at the Jordan opened the Gospel narrative (1:28).
τὸtheAccusativearticle (with πρῶτον)
πρῶτονat firstAccusativeadverbial accusative (temporal)τὸ πρῶτον: 'at first, previously'; the beginning of John's ministry.
βαπτίζωνbaptizingPres Act Ptc Nom Sg Masc · βαπτίζωperiphrastic participle (with ἦν)→ descriptive imperfectβαπτίζω: 'baptize'; John's characteristic ministry.
καὶandcoordinating conjunction
ἔμεινενstayedAor Act Indic 3 Sg · μένωmain verb→ constative aoristμένω: 'remain, stay, abide'; a characteristic Johannine verb of dwelling.
ἐκεῖthereadverb of place
41
καὶ πολλοὶ ἦλθον πρὸς αὐτὸν καὶ ἔλεγον ὅτι Ἰωάννης μὲν σημεῖον ἐποίησεν οὐδέν, πάντα δὲ ὅσα εἶπεν Ἰωάννης περὶ τούτου ἀληθῆ ἦν.
And many came to him and were saying, 'John performed no sign, yet everything John said about this man was true.'
Confirmation / crowd responseκαὶThe trans-Jordan crowd's verdict is expressed in a μέν...δέ antithesis: John performed no signs (σημεῖον οὐδέν), yet all that John said about Jesus was true (ἀληθῆ ἦν). The crowd reasons from John's verified testimony — though signless — to Jesus, whose works verify John's witness. This is the positive counterpart to the rejection in Jerusalem.
καὶandcoordinating conjunction (narrative)
πολλοὶmanyNominativesubjectπολύς: 'many'; the large positive response contrasts with the Jerusalemite hostility.
ἦλθονcameAor Act Indic 3 Pl · ἔρχομαιmain verb→ constative aoristἔρχομαι: 'come'; the crowds come to Jesus voluntarily.
πρὸςtopreposition + accusative (direction)
αὐτὸνhimAccusativeobject of πρός
καὶandcoordinating conjunction
ἔλεγονwere sayingImpf Act Indic 3 Pl · λέγωmain verb→ descriptive imperfect
ὅτιthatconjunction (introducing direct discourse)
ἸωάννηςJohnNominativesubject (μέν clause)Ἰωάννης: John the Baptist; his ministry at the Jordan grounds the crowd's reasoning.
μὲνon the one handcontrastive particle (μέν...δέ)
σημεῖονsignAccusativedirect object of ἐποίησεν (with οὐδέν)σημεῖον: 'sign, miracle'; John did none — but Jesus does them. The crowd reasons a fortiori.
ἐποίησενperformedAor Act Indic 3 Sg · ποιέωverb (μέν clause)→ constative aoristποιέω: 'do, perform'; the absence of signs from John's ministry.
οὐδένnoneAccusativedirect object / predicate (emphatic negation)οὐδείς: 'no one, nothing'; emphatic zero — John did not a single sign.
πάνταallNominativesubject (δέ clause)πᾶς: 'all'; the totality of John's witness about Jesus.
δὲbutadversative particle (μέν...δέ)
ὅσαas many things asNominativerelative pronoun (quantitative, subject of ἦν)ὅσος: 'as many as, everything that'; all that John said.
εἶπενsaidAor Act Indic 3 Sg · λέγωverb in relative clause→ constative aorist
ἸωάννηςJohnNominativesubject (relative clause)
περὶaboutpreposition + genitive (reference)
τούτουthis oneGenitivegenitive object of περί (referential)οὗτος: 'this one' = Jesus; demonstrative pronoun of near reference.
ἀληθῆtrueNominativepredicate adjectiveἀληθής: 'true, genuine'; all of John's testimony about Jesus was vindicated.
ἦνwasImpf Act Indic 3 Sg · εἰμίcopula→ descriptive imperfect
42
καὶ πολλοὶ ἐπίστευσαν εἰς αὐτὸν ἐκεῖ.
And many believed in him there.
Climactic resolutionκαὶThe chapter closes with the simple, emphatic statement of faith: πολλοὶ ἐπίστευσαν εἰς αὐτόν ('many believed into him'). The Johannine formula πιστεύειν εἰς + accusative ('believe into') expresses personal trust and allegiance directed toward Jesus. The location ἐκεῖ ('there') — at the Jordan where John baptized — is the final word, completing the inclusio with the Gospel's prologue and the Baptist's testimony in 1:28–36.
καὶandcoordinating conjunction (narrative)
πολλοὶmanyNominativesubjectπολύς: 'many'; the positive response culminating the chapter.
ἐπίστευσανbelievedAor Act Indic 3 Pl · πιστεύωmain verb→ constative aoristπιστεύω: 'believe, trust'; the Johannine belief-verb; the aorist marks the decisive act of faith.
εἰςin/intopreposition + accusative (object of faith)πιστεύω εἰς: 'believe into'; the distinctively Johannine construction expressing personal allegiance directed toward a person.
αὐτὸνhimAccusativeobject of εἰς (object of faith)αὐτός: 'him' = Jesus; faith directed toward Jesus personally.
ἐκεῖthereadverb of place (closing marker)ἐκεῖ: 'there'; the trans-Jordan location where John baptized (1:28), closing the chapter with an inclusio to the Gospel's opening testimony.