Greek Text · Translation · Interlinear · Discourse Structure

The Gospel according to John, Chapter 11ΚΑΤΑ ΙΩΑΝΝΗΝ ΙΑ′

Each verse opens with the running Greek, an English translation, and a discourse note (its connective, relation, and role in the argument). Below follows the word-by-word breakdown in six tiers: gloss, case (color), parsing, syntax, semantic force, and a lexical note.

Case Nominative Genitive Dative Accusative Vocative Verb (no case) Indeclinable

Discourse notes head each verse: relation · connective · clause-flow. Indentation marks prominence — flush-left = main line of argument; indented = supporting / subordinate material.

1

Ἦν δέ τις ἀσθενῶν, Λάζαρος ἀπὸ Βηθανίας, ἐκ τῆς κώμης Μαρίας καὶ Μάρθας τῆς ἀδελφῆς αὐτῆς.

Now a certain man was ill, Lazarus of Bethany, from the village of Mary and Martha her sister.

Scene-setting: introduction of charactersδέThe mild adversative δέ opens a new narrative unit. The periphrastic ἦν ἀσθενῶν (imperfect of εἰμί + participle) underlines the ongoing illness. Lazarus is introduced by name, village, and family connection; Mary and Martha are named in the order in which the narrative will develop them (Mary first, oddly, because she is the more famous of the two — cf. v.2 and ch.12).
ἮνwasImpf Act Indic 3 Sg · εἰμίperiphrastic main verb (w/ ἀσθενῶν)→ descriptive imperfectεἰμί: 'be'; frames the illness as an ongoing state.
δέnowmild adversative / narrative connective
τιςa certain manNominativeindefinite pronoun, subject
ἀσθενῶνbeing illPres Act Ptc Nom Sg Masc · ἀσθενέωperiphrastic participle (predicative)→ progressive presentἀσθενέω: 'be weak, be ill'; cf. vv.3–4 where the same root recurs.
ΛάζαροςLazarusNominativenominative in apposition (name)Λάζαρος: Greek form of the Hebrew Eleazar ('God has helped'), ironic given the miracle about to unfold.
ἀπὸfrompreposition + genitive (provenance)
ΒηθανίαςBethanyGenitivegenitive of place (source)Βηθανία: village about 2 miles east of Jerusalem (cf. v.18), on the Mount of Olives.
ἐκfrompreposition + genitive (source/specification)
τῆςtheGenitivearticle
κώμηςvillageGenitivegenitive of place (apposition to Bethany)κώμη: 'village'; Bethany was a small settlement, not a πόλις.
Μαρίαςof MaryGenitivegenitive of association / possessionΜαρία: the more famous sister (cf. v.2; 12:1–8); named first perhaps by proleptic anticipation.
καὶandcoordinating conjunction
Μάρθαςof MarthaGenitivegenitive of association (coordinated)Μάρθα: Aramaic name ('lady of the house'); in this chapter she is the theologically active interlocutor (vv.21–27).
τῆςtheGenitivearticle
ἀδελφῆςsisterGenitivegenitive of relationshipἀδελφή: 'sister'; the family unit of three is established before the narrative unfolds.
αὐτῆςherGenitivegenitive pronoun (ref. to Mary)
2

ἦν δὲ Μαριὰμ ἡ ἀλείψασα τὸν κύριον μύρῳ καὶ ἐκμάξασα τοὺς πόδας αὐτοῦ ταῖς θριξὶν αὐτῆς, ἧς ὁ ἀδελφὸς Λάζαρος ἠσθένει.

It was Mary who anointed the Lord with ointment and wiped his feet with her hair, whose brother Lazarus was ill.

Parenthetical identificationδέThe narrator identifies Mary by proleptic cross-reference to the anointing of 12:1–8, an event not yet narrated — a classic Johannine technique of anticipation. The imperfect ἠσθένει recaps the situation of v.1. The focus shifts briefly to Mary as the more recognizable figure before the narrative returns to Lazarus.
ἦνwasImpf Act Indic 3 Sg · εἰμίmain verb (identificatory)→ descriptive imperfect
δέnownarrative connective
ΜαριὰμMaryNominativesubjectΜαριάμ / Μαρία: the Hebrew form of the name; used interchangeably with Μαρία in John.
the oneNominativearticle (substantivizing the following participle)
ἀλείψασαwho anointedAor Act Ptc Nom Sg Fem · ἀλείφωsubstantival participle (in apposition to Μαριάμ)→ constative aoristἀλείφω: 'anoint'; the common word for anointing with oil; cf. 12:3 where the same verb appears.
τὸνtheAccusativearticle
κύριονLordAccusativedirect objectκύριος: 'Lord'; the narrator's preferred title for Jesus in retrospective references (used here by the narrator, not by a character).
μύρῳwith ointmentDativedative of instrumentμύρον: 'ointment, perfume'; specified at 12:3 as costly nard (νάρδος πιστική).
καὶandcoordinating conjunction
ἐκμάξασαwho wipedAor Act Ptc Nom Sg Fem · ἐκμάσσωcoordinated substantival participle→ constative aoristἐκμάσσω: 'wipe off'; an unusual act — using the hair to wipe feet was the height of humble devotion.
τοὺςtheAccusativearticle
πόδαςfeetAccusativedirect objectπούς: 'foot'; the washing of feet is a repeated Johannine symbol (cf. ch.13).
αὐτοῦhisGenitivegenitive of possession
ταῖςtheDativearticle
θριξὶνhairsDativedative of instrumentθρίξ: 'hair'; the unusual intimacy of the act underscores Mary's devotion.
αὐτῆςherGenitivegenitive of possession
ἧςwhoseGenitivegenitive relative pronoun (possession)
theNominativearticle
ἀδελφὸςbrotherNominativesubject of relative clauseἀδελφός: 'brother'; the relative clause circles back to Lazarus.
ΛάζαροςLazarusNominativeapposition to ὁ ἀδελφός
ἠσθένειwas illImpf Act Indic 3 Sg · ἀσθενέωverb of relative clause→ descriptive imperfectἀσθενέω: 'be weak/ill'; reprises v.1.
3

ἀπέστειλαν οὖν αἱ ἀδελφαὶ πρὸς αὐτὸν λέγουσαι· Κύριε, ἴδε ὃν φιλεῖς ἀσθενεῖ.

So the sisters sent to him, saying, 'Lord, behold, the one you love is ill.'

Result / narrative continuationοὖνThe inferential οὖν moves the plot forward: the illness prompts a message. The sisters do not ask outright for healing — their confidence in Jesus' love is the implicit petition. φιλεῖς (you love) is the word for personal, affectionate love, distinguishing it from ἀγαπάω; cf. v.5 where the narrator uses ἀγαπάω of Jesus' love for the family. The difference may be stylistic or may highlight different nuances.
ἀπέστειλανsentAor Act Indic 3 Pl · ἀποστέλλωmain verb→ constative aoristἀποστέλλω: 'send with a commission'; the same verb used of divine sending (3:17; 5:36).
οὖνthereforeinferential / continuative conjunction
αἱtheNominativearticle
ἀδελφαὶsistersNominativesubjectἀδελφή: 'sister'; both sisters together send the message.
πρὸςtopreposition + accusative (direction)
αὐτὸνhimAccusativeobject of πρός
λέγουσαιsayingPres Act Ptc Nom Pl Fem · λέγωcircumstantial participle of manner→ progressive present
ΚύριεLordVocativevocative (address)κύριος: 'Lord'; the sisters address Jesus with the highest title of respect.
ἴδεbeholdAor Act Impv 2 Sg · ὁράωattention-marker / mild imperative→ ingressive aorist (imperatival)ἴδε: frozen form of ὁράω used as an attention particle; 'see!' or 'look!'
ὃνwhomAccusativerelative pronoun, direct object of φιλεῖς
φιλεῖςyou lovePres Act Indic 2 Sg · φιλέωverb of relative clause→ gnomic / stative presentφιλέω: 'love' (warm, personal affection); here the sisters invoke the bond between Jesus and Lazarus as the implicit ground for intervention.
ἀσθενεῖis illPres Act Indic 3 Sg · ἀσθενέωmain verb of message (direct speech)→ progressive presentἀσθενέω: 'be ill/weak'; third occurrence of the root in three verses.
4

ἀκούσας δὲ ὁ Ἰησοῦς εἶπεν· Αὕτη ἡ ἀσθένεια οὐκ ἔστιν πρὸς θάνατον ἀλλ᾿ ὑπὲρ τῆς δόξης τοῦ θεοῦ, ἵνα δοξασθῇ ὁ υἱὸς τοῦ θεοῦ δι᾿ αὐτῆς.

But when Jesus heard it, he said, 'This illness is not unto death; rather it is for the glory of God, so that the Son of God may be glorified through it.'

Response / divine reframingδέJesus' response reframes the illness from a problem to a vehicle of divine glory — a Johannine theological announcement (cf. 9:3 on the man born blind). The ἵνα clause names the telos: the glorification of the Son of God, which in John is inseparable from the cross-and-resurrection complex (cf. 12:23; 13:31). The illness will paradoxically end in death and then surpass death.
ἀκούσαςhaving heardAor Act Ptc Nom Sg Masc · ἀκούωtemporal/circumstantial participle→ constative aoristἀκούω: 'hear'; the aorist participle indicates prior action.
δέbutmild adversative connective
theNominativearticle
ἸησοῦςJesusNominativesubject
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech introduction)→ constative aorist
ΑὕτηthisNominativedemonstrative pronoun, subject
theNominativearticle
ἀσθένειαillnessNominativesubject (with demonstrative)ἀσθένεια: 'weakness, illness'; fourth use of the ἀσθεν- root (vv.1, 2, 3, 4).
οὐκnotnegative particle
ἔστινisPres Act Indic 3 Sg · εἰμίlinking verb→ gnomic present
πρὸςunto / towardpreposition + accusative (purpose/result)πρός + acc.: 'toward, with a view to'; here 'terminating in death.'
θάνατονdeathAccusativeobject of πρός (telos)θάνατος: 'death'; the irony is that Lazarus does die — the saying points beyond physical death to the sign's ultimate purpose.
ἀλλ᾿but ratherstrong adversative conjunction
ὑπὲρforpreposition + genitive (benefit/purpose)ὑπέρ: 'on behalf of, for the sake of'; the illness is in the service of divine glory.
τῆςtheGenitivearticle
δόξηςgloryGenitiveobject of ὑπέρδόξα: 'glory'; the central Johannine category linking miracles to crucifixion.
τοῦofGenitivearticle
θεοῦGodGenitivegenitive of possession / source
ἵναso thatpurpose conjunction
δοξασθῇmay be glorifiedAor Pass Subj 3 Sg · δοξάζωpurpose clause verb→ constative aoristδοξάζω: 'glorify'; the passive points to the Father as agent of glorification.
theNominativearticle
υἱὸςSonNominativesubject of purpose clauseυἱός: 'Son'; the 'Son of God' designation here is programmatic, connecting to 20:31.
τοῦofGenitivearticle
θεοῦof GodGenitivegenitive of relationship
δι᾿throughpreposition + genitive (means)
αὐτῆςitGenitiveobject of διά (ref. to illness/event)
5

ἠγάπα δὲ ὁ Ἰησοῦς τὴν Μάρθαν καὶ τὴν ἀδελφὴν αὐτῆς καὶ τὸν Λάζαρον.

Now Jesus loved Martha and her sister and Lazarus.

Parenthetical motivationδέA narrator's aside establishing the emotional ground for the following paradox (v.6 — he stayed two more days). The imperfect ἠγάπα (ἀγαπάω) is stative/descriptive, conveying the ongoing character of the love. The order Martha-sister-Lazarus reverses the sisters' message (v.3) and the narrator's intro (v.1), perhaps underscoring that the delay is not from lack of concern. The verb ἀγαπάω (here) vs. φιλέω (v.3) may be stylistic, though some see a distinction in register.
ἠγάπαlovedImpf Act Indic 3 Sg · ἀγαπάωmain verb→ descriptive imperfect (stative love)ἀγαπάω: 'love' (the highest NT word for love); used here of Jesus' personal affection for this family; cf. φιλέω in v.3.
δέnownarrative connective (parenthetical aside)
theNominativearticle
ἸησοῦςJesusNominativesubject
τὴνtheAccusativearticle
ΜάρθανMarthaAccusativedirect objectΜάρθα: named first here, though Mary was named first in v.1 — a small inversion perhaps elevating Martha in this chapter's focus.
καὶandcoordinating conjunction
τὴνtheAccusativearticle
ἀδελφὴνsisterAccusativedirect object (coordinated)ἀδελφή: Mary, identified by relationship rather than name here.
αὐτῆςherGenitivegenitive of possession
καὶandcoordinating conjunction
τὸνtheAccusativearticle
ΛάζαρονLazarusAccusativedirect object (coordinated)Λάζαρος: named last; his death is the occasion of the sign.
6

ὡς οὖν ἤκουσεν ὅτι ἀσθενεῖ, τότε μὲν ἔμεινεν ἐν ᾧ ἦν τόπῳ δύο ἡμέρας.

So when he heard that he was ill, then he stayed two days longer in the place where he was.

Paradox / deliberate delayὡς οὖνThe temporal ὡς οὖν sets up the central paradox: Jesus, who loves the family (v.5), does nothing immediately. The μέν (τότε μέν, without a following δέ) creates mild emphasis. The delay serves the divine timetable established in v.4: Lazarus must be unmistakably dead (four days, v.17) to make the sign incontestable.
ὡςwhentemporal conjunction
οὖνthereforeinferential / continuative particle
ἤκουσενhe heardAor Act Indic 3 Sg · ἀκούωmain verb of temporal clause→ constative aorist
ὅτιthatcomplementary conjunction (indirect statement)
ἀσθενεῖhe is illPres Act Indic 3 Sg · ἀσθενέωverb of indirect statement→ progressive present (retained in indirect speech)ἀσθενέω: fifth occurrence of the root.
τότεthentemporal adverb
μένindeedparticle (emphatic, without answering δέ)
ἔμεινενhe stayedAor Act Indic 3 Sg · μένωmain verb→ constative aoristμένω: 'remain, stay'; a key Johannine verb (abiding); here the staying is deliberate.
ἐνinpreposition + dative (place)
whichDativerelative pronoun, object of ἐν
ἦνhe wasImpf Act Indic 3 Sg · εἰμίverb of relative clause→ descriptive imperfect
τόπῳplaceDativedative of place (antecedent of the relative ᾧ)τόπος: 'place'; the location is beyond the Jordan (10:40).
δύοtwonumeral (modifier of ἡμέρας)
ἡμέραςdaysAccusativeaccusative of extent of timeἡμέρα: 'day'; the two-day delay is deliberate.
7

ἔπειτα μετὰ τοῦτο λέγει τοῖς μαθηταῖς· Ἄγωμεν εἰς τὴν Ἰουδαίαν πάλιν.

Then after this he says to the disciples, 'Let us go to Judea again.'

Narrative resumptionἔπειτα μετὰ τοῦτοThe double temporal marker (ἔπειτα … μετὰ τοῦτο) marks the end of the delay and the beginning of the journey. λέγει is a historic present — Johannine vivid narration. The aorist hortatory subjunctive Ἄγωμεν ('let us go') signals a decisive communal movement.
ἔπειταthentemporal adverbἔπειτα: 'then, after that'; rare in John (only here).
μετὰafterpreposition + accusative (time)
τοῦτοthisAccusativeobject of μετά (temporal)
λέγειhe saysPres Act Indic 3 Sg · λέγωmain verb (historic present)→ historic present (vivid narration)λέγω: 'say'; historic present typical of Johannine narrative pace.
τοῖςtheDativearticle
μαθηταῖςdisciplesDativedative of indirect objectμαθητής: 'disciple'; the inner circle who accompany Jesus.
Ἄγωμενlet us goPres Act Subj 1 Pl · ἄγωhortatory subjunctive (exhortation)→ progressive present (movement as process)ἄγω: 'lead, go'; hortatory 1st pl. includes the disciples.
εἰςintopreposition + accusative (direction)
τὴνtheAccusativearticle
ἸουδαίανJudeaAccusativeobject of εἰςἸουδαία: the region of danger; cf. 7:1 where Jesus deliberately avoided it.
πάλινagainadverb (resumptive)πάλιν: 'again'; implies a return after the withdrawal of 10:40.
8

λέγουσιν αὐτῷ οἱ μαθηταί· Ῥαββί, νῦν ἐζήτουν σε λιθάσαι οἱ Ἰουδαῖοι, καὶ πάλιν ὑπάγεις ἐκεῖ;

The disciples said to him, 'Rabbi, the Judeans were just now seeking to stone you, and you are going there again?'

ObjectionasyndetonThe disciples' alarm is expressed with an asyndetic interjection followed by a rhetorical question. λιθάσαι ('to stone') refers back to 10:31, 39. The disciples use the respectful title Ῥαββί. The imperfect ἐζήτουν with the adverb νῦν ('just now they were seeking') emphasizes the immediacy of the threat. The present-tense rhetorical question πάλιν ὑπάγεις ἐκεῖ; expresses incredulity.
λέγουσινsayPres Act Indic 3 Pl · λέγωmain verb (historic present)→ historic present
αὐτῷto himDativedative of indirect object
οἱtheNominativearticle
μαθηταίdisciplesNominativesubject
ῬαββίRabbiVocativevocative (address)Ῥαββί: Aramaic 'my teacher'; used of Jesus in John as the highest form of respectful address (1:38, 49; 3:2; 6:25).
νῦνjust nowtemporal adverbνῦν: 'now'; underscores the recency and immediacy of the threat.
ἐζήτουνwere seekingImpf Act Indic 3 Pl · ζητέωmain verb (indirect statement implied)→ conative imperfectζητέω: 'seek'; cf. 7:1; the ongoing hostile intent.
σεyouAccusativedirect object
λιθάσαιto stoneAor Act Inf · λιθάζωinfinitive of purpose (w/ ζητέω)→ constative aoristλιθάζω: 'stone'; cf. 10:31, 39 — the most recent attempt.
οἱtheNominativearticle
ἸουδαῖοιJudeansNominativesubject of ἐζήτουνἸουδαῖοι: the Jerusalem authorities.
καὶandcoordinating conjunction (adversative nuance)
πάλινagainadverb
ὑπάγειςare you goingPres Act Indic 2 Sg · ὑπάγωmain verb (rhetorical question)→ progressive presentὑπάγω: 'go away, go back'; in John often of Jesus' going to the Father or back through hostile territory.
ἐκεῖtherelocative adverb
9

ἀπεκρίθη Ἰησοῦς· Οὐχὶ δώδεκα ὧραί εἰσιν τῆς ἡμέρας; ἐάν τις περιπατῇ ἐν τῇ ἡμέρᾳ, οὐ προσκόπτει, ὅτι τὸ φῶς τοῦ κόσμου τούτου βλέπει·

Jesus answered, 'Are there not twelve hours in the day? If anyone walks in the day, he does not stumble, because he sees the light of this world.'

Dominical reply: parable of light and darknessasyndetonJesus answers the disciples' fear with a proverbial saying about walking in daylight vs. night. The rhetorical question ('Are there not twelve hours in the day?') implies an unalterable divine schedule. The parable applies: Jesus is operating in God's daylight — he is the light of the world (8:12; 9:5) and his hour has not yet come. The disciples should not fear because the one they follow is in his appointed time.
ἀπεκρίθηansweredAor Pass Indic 3 Sg · ἀποκρίνομαιmain verb (deponent)→ constative aoristἀποκρίνομαι: 'answer, respond'; deponent (passive form, active meaning).
ἸησοῦςJesusNominativesubject
Οὐχὶare there notnegative particle (expecting affirmative answer)οὐχί: strengthened form of οὐ; rhetorical question expecting 'yes.'
δώδεκαtwelvenumeral (predicate)δώδεκα: 'twelve'; a day's fixed hours — the orderly structure of time.
ὧραίhoursNominativesubjectὥρα: 'hour'; in John also the eschatological 'hour' of Jesus (2:4; 7:30; 8:20; 12:23).
εἰσινarePres Act Indic 3 Pl · εἰμίlinking verb→ gnomic present
τῆςof theGenitivearticle
ἡμέραςdayGenitivegenitive of time (partitive)ἡμέρα: 'day'; natural light-time.
ἐάνifconditional particle (3rd class condition)
τιςanyoneNominativesubject of conditional clause (indefinite)
περιπατῇwalksPres Act Subj 3 Sg · περιπατέωverb of protasis (3rd class condition)→ progressive presentπεριπατέω: 'walk'; literal here but cf. the metaphorical use at 8:12; 12:35.
ἐνinpreposition + dative (sphere)
τῇtheDativearticle
ἡμέρᾳdayDativedative of sphere (time)
οὐnotnegative particle
προσκόπτειhe stumblesPres Act Indic 3 Sg · προσκόπτωmain verb of apodosis→ gnomic presentπροσκόπτω: 'strike against, stumble'; cf. Matt 4:6; Rom 9:32; 14:21.
ὅτιbecausecausal conjunction
τὸtheAccusativearticle
φῶςlightAccusativedirect objectφῶς: 'light'; the central Johannine symbol (1:4–9; 8:12; 9:5).
τοῦofGenitivearticle
κόσμουworldGenitivegenitive of referenceκόσμος: 'world'; τοῦ κόσμου τούτου qualifies the natural light as belonging to this age.
τούτουthisGenitiveattributive demonstrative
βλέπειhe seesPres Act Indic 3 Sg · βλέπωverb of causal clause→ gnomic presentβλέπω: 'see'; physical sight stands for spiritual orientation in the light.
10

ἐὰν δέ τις περιπατῇ ἐν τῇ νυκτί, προσκόπτει, ὅτι τὸ φῶς οὐκ ἔστιν ἐν αὐτῷ.

But if anyone walks in the night, he stumbles, because the light is not in him.

Counterpart / antithetical parallelἐὰν δέThe foil to v.9: walking in darkness brings stumbling. The shift from 'the light of this world' (external, natural) to 'the light is not in him' (internal) is subtle but significant — it suggests that the disciples who fear are walking without the inner light that Jesus gives (cf. 8:12 'will have the light of life'). Jesus, however, is in his divine daytime.
ἐὰνifconditional particle (3rd class, parallel to v.9)
δέbutmild adversative connective
τιςanyoneNominativesubject (indefinite)
περιπατῇwalksPres Act Subj 3 Sg · περιπατέωverb of protasis→ progressive present
ἐνinpreposition + dative (sphere)
τῇtheDativearticle
νυκτίnightDativedative of sphere (time)νύξ: 'night'; the antithetical sphere; cf. Nicodemus coming 'by night' (3:2) and Judas going out 'into the night' (13:30).
προσκόπτειhe stumblesPres Act Indic 3 Sg · προσκόπτωmain verb of apodosis→ gnomic present
ὅτιbecausecausal conjunction
τὸtheNominativearticle
φῶςlightNominativesubject of causal clauseφῶς: 'light'; now located internally — 'not in him.'
οὐκnotnegative particle
ἔστινisPres Act Indic 3 Sg · εἰμίlinking verb→ gnomic present
ἐνinpreposition + dative (location)
αὐτῷhimDativeobject of ἐν (the night-walker)
11

ταῦτα εἶπεν, καὶ μετὰ τοῦτο λέγει αὐτοῖς· Λάζαρος ὁ φίλος ἡμῶν κεκοίμηται· ἀλλὰ πορεύομαι ἵνα ἐξυπνίσω αὐτόν.

He said these things, and after this he says to them, 'Our friend Lazarus has fallen asleep; but I am going so that I may awaken him.'

Announcement: death as sleepκαὶ μετὰ τοῦτοThe transition from the parable (vv.9–10) to direct disclosure is marked by a double phrase. Jesus announces Lazarus' death using the euphemism κεκοίμηται ('has fallen asleep'), a common Greek and Jewish idiom for death; the perfect tense indicates a completed act with current state. The ἵνα clause states his purpose: ἐξυπνίσω ('I may awaken'), an ingressive aorist subjunctive of ἐξυπνίζω (to rouse from sleep). The disciples hear 'sleep' literally (v.12). The affectionate ὁ φίλος ἡμῶν ('our friend') connects to φιλέω in v.3.
ταῦταthese thingsAccusativedirect object (resumptive reference to vv.9–10)
εἶπενhe saidAor Act Indic 3 Sg · λέγωmain verb→ constative aorist
καὶandcoordinating conjunction
μετὰafterpreposition + accusative (time)
τοῦτοthisAccusativeobject of μετά
λέγειhe saysPres Act Indic 3 Sg · λέγωmain verb (historic present)→ historic present
αὐτοῖςto themDativedative of indirect object
ΛάζαροςLazarusNominativesubject
theNominativearticle (substantivizing)
φίλοςfriendNominativepredicate nominative / apposition to Λάζαροςφίλος: 'friend'; cf. v.3 φιλεῖς; the terminology of friendship is used of Lazarus and (later) of the disciples (15:13–15).
ἡμῶνourGenitivegenitive of possession
κεκοίμηταιhas fallen asleepPerf Pass Indic 3 Sg · κοιμάωmain verb (death euphemism)→ intensive perfect (completed state)κοιμάω: 'sleep, fall asleep'; used as a euphemism for death in Greek (Homer) and in Jewish/NT usage (1 Thess 4:13–15; 1 Cor 15:6, 18). The perfect κεκοίμηται emphasizes the present state.
ἀλλὰbutstrong adversative conjunction
πορεύομαιI am goingPres Mid Indic 1 Sg · πορεύομαιmain verb (futuristic present)→ futuristic present (imminent departure)πορεύομαι: 'go, travel'; in John often of Jesus' eschatological going (14:2–3, 12; 16:7).
ἵναso thatpurpose conjunction
ἐξυπνίσωI may awakenAor Act Subj 1 Sg · ἐξυπνίζωpurpose clause verb→ ingressive aoristἐξυπνίζω: 'rouse from sleep'; a rare word (hapax in NT), chosen to match the sleep metaphor; the aorist suggests the act's decisive onset.
αὐτόνhimAccusativedirect object
12

εἶπαν οὖν οἱ μαθηταὶ αὐτῷ· Κύριε, εἰ κεκοίμηται, σωθήσεται.

The disciples therefore said to him, 'Lord, if he has fallen asleep, he will recover.'

Misunderstanding (Johannine irony)οὖνClassic Johannine misunderstanding: the disciples take κεκοίμηται literally ('has fallen asleep' = natural rest) and infer σωθήσεται ('he will be saved / recover'), a medical-idiomatic use of σῴζω. The irony is layered: σωθήσεται can mean both medical recovery and eschatological salvation — precisely what Jesus is about to accomplish in a deeper sense.
εἶπανsaidAor Act Indic 3 Pl · λέγωmain verb→ constative aorist
οὖνthereforeinferential connective
οἱtheNominativearticle
μαθηταὶdisciplesNominativesubject
αὐτῷto himDativedative of indirect object
ΚύριεLordVocativevocative (address)
εἰifconditional particle (1st class — assumed true)εἰ + indicative = first-class condition, 'if, as I assume.'
κεκοίμηταιhe has fallen asleepPerf Pass Indic 3 Sg · κοιμάωverb of protasis (repeating Jesus' word)→ intensive perfectκοιμάω: the disciples repeat Jesus' exact word, understanding it literally.
σωθήσεταιhe will recoverFut Pass Indic 3 Sg · σῴζωmain verb of apodosis→ predictive futureσῴζω: 'save, rescue, heal'; here medical 'recover,' but pregnant with theological overtones in John.
13

εἰρήκει δὲ ὁ Ἰησοῦς περὶ τοῦ θανάτου αὐτοῦ· ἐκεῖνοι δὲ ἔδοξαν ὅτι περὶ τῆς κοιμήσεως τοῦ ὕπνου λέγει.

Now Jesus had spoken about his death, but they thought that he was speaking about taking rest in sleep.

Narrator's clarification (aside)δέThe narrator steps in to decode the misunderstanding explicitly — a characteristic Johannine technique (cf. 2:21; 7:39; 12:33). The pluperfect εἰρήκει ('had spoken') signals that the narrator is commenting on prior speech. κοίμησις τοῦ ὕπνου ('the rest of sleep') is the literal meaning the disciples assumed; the narrator clarifies Jesus meant θάνατον ('death').
εἰρήκειhad spokenPlupf Act Indic 3 Sg · λέγωmain verb (narrator's retrospective gloss)→ pluperfect (prior completed speech)λέγω: the pluperfect underscores that the statement was already made; the narrator now explains its meaning.
δέnownarrative connective (narrator's aside)
theNominativearticle
ἸησοῦςJesusNominativesubject
περὶaboutpreposition + genitive (reference)
τοῦtheGenitivearticle
θανάτουdeathGenitivegenitive of reference (object of περί)θάνατος: 'death'; the real referent of κεκοίμηται.
αὐτοῦhisGenitivegenitive of possession
ἐκεῖνοιthose menNominativedemonstrative pronoun, subject (the disciples)ἐκεῖνος: 'that one / those'; used in Johannine narrative to refer to characters just mentioned.
δέbutadversative connective
ἔδοξανthoughtAor Act Indic 3 Pl · δοκέωmain verb→ constative aoristδοκέω: 'think, suppose'; the disciples' cognitive error.
ὅτιthatcomplementary conjunction (indirect statement)
περὶaboutpreposition + genitive
τῆςtheGenitivearticle
κοιμήσεωςrestGenitiveobject of περίκοίμησις: 'sleeping, rest'; a rare word (only here in NT); cognate with κοιμάω.
τοῦof theGenitivearticle
ὕπνουsleepGenitivegenitive of apposition / qualificationὕπνος: 'sleep'; the disciples understand κοίμησις as natural sleep, not death.
λέγειhe was speakingPres Act Indic 3 Sg · λέγωverb of indirect statement (historic present in indirect speech)→ historic present
14

τότε οὖν εἶπεν αὐτοῖς ὁ Ἰησοῦς παρρησίᾳ· Λάζαρος ἀπέθανεν,

So then Jesus told them plainly, 'Lazarus has died,'

Clarification: plain speechτότε οὖνJesus abandons the sleep-metaphor and speaks παρρησίᾳ ('plainly, openly'), a key Johannine term for forthright as opposed to veiled speech (cf. 10:24; 16:25, 29). The aorist ἀπέθανεν ('died') is stark and unambiguous. The double temporal connector τότε οὖν marks the decisive disclosure.
τότεthentemporal adverb
οὖνthereforeinferential connective
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb→ constative aorist
αὐτοῖςto themDativedative of indirect object
theNominativearticle
ἸησοῦςJesusNominativesubject
παρρησίᾳplainlyDativedative of mannerπαρρησία: 'boldness, openness, plain speech'; in John the contrast is with figurative/veiled speech (10:6; 16:25, 29); Jesus now sets aside the sleep-metaphor.
ΛάζαροςLazarusNominativesubject
ἀπέθανενhas diedAor Act Indic 3 Sg · ἀποθνήσκωmain verb (direct speech)→ constative aoristἀποθνήσκω: 'die'; the blunt, unambiguous statement.
15

καὶ χαίρω δι᾿ ὑμᾶς, ἵνα πιστεύσητε, ὅτι οὐκ ἤμην ἐκεῖ· ἀλλὰ ἄγωμεν πρὸς αὐτόν.

and I am glad for your sake that I was not there, so that you may believe. But let us go to him.'

Continuation: joy, purpose, exhortationκαὶJesus' joy (χαίρω) at the disciples' account seems shocking — he is glad that the delay exposed Lazarus to death so the sign can proceed to full effect. The ἵνα πιστεύσητε clause names the telos of the sign: the disciples' faith. The aorist πιστεύσητε is ingressive — the beginning of a new, deeper trust. The abrupt ἄγωμεν brings the deliberation to a close.
καὶandcoordinating conjunction
χαίρωI am gladPres Act Indic 1 Sg · χαίρωmain verb→ gnomic / stative presentχαίρω: 'rejoice, be glad'; the stated emotion is theologically purposive — the delay serves the sign.
δι᾿forpreposition + accusative (benefit)διά + acc.: 'on account of, for the sake of.'
ὑμᾶςyouAccusativeobject of διά (the disciples)
ἵναso thatpurpose conjunction
πιστεύσητεyou may believeAor Act Subj 2 Pl · πιστεύωpurpose clause verb→ ingressive aorist (coming to believe)πιστεύω: 'believe'; the core Johannine verb (98 occurrences); the ingressive aorist marks the entry into faith.
ὅτιthat / becausecausal/content conjunctionὅτι: here causal ('because I was not there') — the ground for joy.
οὐκnotnegative particle
ἤμηνI wasImpf Act Indic 1 Sg · εἰμίmain verb of causal clause→ descriptive imperfect
ἐκεῖtherelocative adverbἐκεῖ: 'there' (Bethany); the absence was deliberate (v.6).
ἀλλὰbutstrong adversative
ἄγωμενlet us goPres Act Subj 1 Pl · ἄγωhortatory subjunctive (command)→ progressive presentἄγω: 'go'; cf. v.7 — the same hortatory form, resuming the earlier proposal.
πρὸςtopreposition + accusative (direction toward person)
αὐτόνhimAccusativeobject of πρός (Lazarus)
16

εἶπεν οὖν Θωμᾶς ὁ λεγόμενος Δίδυμος τοῖς συμμαθηταῖς· Ἄγωμεν καὶ ἡμεῖς, ἵνα ἀποθάνωμεν μετ᾿ αὐτοῦ.

So Thomas, called the Twin, said to his fellow-disciples, 'Let us also go, so that we may die with him.'

Responsive resolve (ambiguous courage)οὖνThomas' declaration is ambiguous: it is both gloomy ('we'll die too') and courageous ('let us go anyway'). The name Δίδυμος ('Twin') is the Greek translation of the Aramaic תָּאוֹמָא (Toma); John always gives both forms. The hapax συμμαθηταῖς ('fellow-disciples') is unique in the NT. The hortatory Ἄγωμεν echoes Jesus' call of v.15. Thomas will appear again at 14:5; 20:24–29.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb→ constative aorist
οὖνthereforeinferential connective
ΘωμᾶςThomasNominativesubjectΘωμᾶς: from Aramaic תָּאוֹמָא, 'twin'; cf. the Greek translation Δίδυμος.
the oneNominativearticle (substantivizing participle)
λεγόμενοςcalledPres Pass Ptc Nom Sg Masc · λέγωattributive participle (appositional identification)→ progressive presentλέγω: 'call, name'; ὁ λεγόμενος is a Johannine idiom of identification (cf. 4:25; 9:11; 11:54).
ΔίδυμοςTwinNominativepredicate nominative / nameΔίδυμος: Greek 'twin'; John always glosses Thomas' Aramaic name with this Greek equivalent (20:24; 21:2).
τοῖςtheDativearticle
συμμαθηταῖςfellow-disciplesDativedative of indirect objectσυμμαθητής: NT hapax; 'co-disciple, fellow-learner'; the compound συν- emphasizes shared membership.
Ἄγωμενlet us goPres Act Subj 1 Pl · ἄγωhortatory subjunctive→ progressive presentἄγω: 'go'; Thomas appropriates Jesus' hortatory call from v.15.
καὶalsoadverbial particle (inclusivity)
ἡμεῖςweNominativeemphatic subject pronoun
ἵναso thatpurpose conjunction
ἀποθάνωμενwe may dieAor Act Subj 1 Pl · ἀποθνήσκωpurpose clause verb→ constative aoristἀποθνήσκω: 'die'; Thomas envisions his and his companions' death alongside Jesus in Judea.
μετ᾿withpreposition + genitive (accompaniment)
αὐτοῦhimGenitiveobject of μετά (Jesus)
17

Ἐλθὼν οὖν ὁ Ἰησοῦς εὗρεν αὐτὸν τέσσαρας ἤδη ἡμέρας ἔχοντα ἐν τῷ μνημείῳ.

So when Jesus arrived, he found that he had already been in the tomb four days.

Arrival / scene-settingοὖνThe aorist participle Ἐλθὼν ('having come') and the main verb εὗρεν ('found') report the arrival tersely. The four days are theologically significant: Jewish tradition held that the soul lingered near the body for three days, making a resurrection impossible after day four (b. Mo'ed Qatan 28a; y. Moed Qatan 3:5 — though this evidence is late, the widespread popular belief is implied by Martha's protest at v.39). Four days guarantees the death is unambiguous.
Ἐλθὼνhaving comeAor Act Ptc Nom Sg Masc · ἔρχομαιtemporal circumstantial participle→ constative aoristἔρχομαι: 'come, arrive'; the participle precedes the main verb temporally.
οὖνthereforeinferential / continuative connective
theNominativearticle
ἸησοῦςJesusNominativesubject
εὗρενfoundAor Act Indic 3 Sg · εὑρίσκωmain verb→ constative aoristεὑρίσκω: 'find, discover'; here in the sense of arriving and observing.
αὐτὸνhimAccusativeobject-complement accusative (w/ ἔχοντα)αὐτόν: Lazarus.
τέσσαραςfourAccusativenumeral (accusative of extent of time)
ἤδηalreadytemporal adverb (emphasis on completion)ἤδη: 'already'; emphasizes that four days have elapsed, making the death certain.
ἡμέραςdaysAccusativeaccusative of extent of timeἡμέρα: 'day'; four days = beyond the reach of natural recovery.
ἔχονταhaving beenPres Act Ptc Acc Sg Masc · ἔχωparticiple in indirect discourse (object complement w/ αὐτόν)→ progressive presentἔχω: 'have'; here the participle ἔχοντα with τέσσαρας ἡμέρας means 'having four days [in the tomb].'
ἐνinpreposition + dative (place)
τῷtheDativearticle
μνημείῳtombDativedative of placeμνημεῖον: 'tomb, memorial'; derived from μιμνήσκω ('remember'); a carved rock-chamber.
18

ἦν δὲ ἡ Βηθανία ἐγγὺς τῶν Ἱεροσολύμων ὡς ἀπὸ σταδίων δεκαπέντε.

Now Bethany was near Jerusalem, about fifteen stadia away.

Geographic parenthesisδέA narrator's geographical note explaining the proximity, which accounts for the large crowd of mourners (v.19) and the ease with which news of the miracle reaches the Pharisees (v.46). Fifteen stadia ≈ about 1.7 miles (c. 2.8 km), consistent with modern topography (Bethany = al-Eizariya on the eastern slope of the Mount of Olives).
ἦνwasImpf Act Indic 3 Sg · εἰμίlinking verb→ descriptive imperfect
δέnownarrative connective (parenthetical)
theNominativearticle
ΒηθανίαBethanyNominativesubjectΒηθανία: approximately 2 miles east of Jerusalem; the family home of Lazarus, Mary, and Martha.
ἐγγὺςnearpredicate adjective / adverb (proximity)ἐγγύς: 'near'; cf. v.55 (Passover drawing near) — a word of spatial and temporal proximity in John.
τῶνtheGenitivearticle
ἹεροσολύμωνJerusalemGenitivegenitive of separation (with ἐγγύς)Ἱεροσόλυμα: the Greek form of Jerusalem (also Ἰερουσαλήμ in John).
ὡςaboutapproximating particleὡς: 'as, about'; used with numbers for approximation.
ἀπὸfrompreposition + genitive (distance from)
σταδίωνstadiaGenitivegenitive of measure (partitive w/ δεκαπέντε)στάδιον: a unit of distance ≈ 185 m; 15 stadia ≈ 2.8 km.
δεκαπέντεfifteennumeralδεκαπέντε: 15 stadia ≈ 1.7 miles, consistent with the site identified as Bethany.
19

πολλοὶ δὲ ἐκ τῶν Ἰουδαίων ἐληλύθεισαν πρὸς τὴν Μάρθαν καὶ Μαριὰμ ἵνα παραμυθήσωνται αὐτὰς περὶ τοῦ ἀδελφοῦ.

And many of the Judeans had come to Martha and Mary to console them concerning their brother.

Scene-setting: mourning crowdδέThe pluperfect ἐληλύθεισαν ('had come') sets a prior action: the mourners are already there before Jesus arrives. The crowd of Judean mourners sets up the witnesses to the sign (vv.36, 45–46). παραμυθέομαι ('console, comfort') is used of condolence visits, the conventional Jewish mourning practice of sitting shiva.
πολλοὶmanyNominativesubject (substantival adjective)πολύς: 'many'; the large crowd is important — they will witness the sign.
δέandconnective
ἐκfrom amongpreposition + genitive (partitive)
τῶνtheGenitivearticle
ἸουδαίωνJudeansGenitivegenitive (partitive source)Ἰουδαῖοι: those from Jerusalem and Judea; some will believe (v.45), others will report to the Pharisees (v.46).
ἐληλύθεισανhad comePlupf Act Indic 3 Pl · ἔρχομαιmain verb (pluperfect = prior completion)→ pluperfect (state resulting from prior arrival)ἔρχομαι: 'come'; the pluperfect marks their prior arrival before Jesus' coming.
πρὸςtopreposition + accusative (direction)
τὴνtheAccusativearticle
ΜάρθανMarthaAccusativeobject of πρός
καὶandcoordinating conjunction
ΜαριὰμMaryAccusativeobject of πρός (coordinated)
ἵναso thatpurpose conjunction
παραμυθήσωνταιthey might consoleAor Mid Subj 3 Pl · παραμυθέομαιpurpose clause verb→ constative aoristπαραμυθέομαι: 'console, comfort'; a technical term for the offering of condolences; cf. 1 Thess 2:12; 5:14; 1 Cor 14:3.
αὐτὰςthemAccusativedirect object (the two sisters)
περὶconcerningpreposition + genitive (reference)
τοῦtheGenitivearticle
ἀδελφοῦbrotherGenitiveobject of περίἀδελφός: Lazarus; named by relationship.
20

ἡ οὖν Μάρθα ὡς ἤκουσεν ὅτι Ἰησοῦς ἔρχεται ὑπήντησεν αὐτῷ· Μαριὰμ δὲ ἐν τῷ οἴκῳ ἐκαθέζετο.

So when Martha heard that Jesus was coming, she went to meet him, while Mary remained seated in the house.

Narrative: diverging responses of the sistersοὖνThe two sisters respond differently to news of Jesus' arrival: Martha goes out actively (ὑπήντησεν — an aorist of energetic going-to-meet) while Mary sits in the house — a difference that mirrors Luke 10:38–42 without being identical. Martha's going out enables the theological dialogue of vv.21–27.
theNominativearticle (with proper name)
οὖνthereforeinferential connective
ΜάρθαMarthaNominativesubject
ὡςwhentemporal conjunction
ἤκουσενshe heardAor Act Indic 3 Sg · ἀκούωmain verb of temporal clause→ constative aorist
ὅτιthatcomplementary conjunction (indirect statement)
ἸησοῦςJesusNominativesubject of indirect statement
ἔρχεταιis comingPres Mid Indic 3 Sg · ἔρχομαιverb of indirect statement (retained present)→ progressive present (vivid/historic)ἔρχομαι: 'come'; the present tense is retained in indirect speech — Jesus is coming right now.
ὑπήντησενwent to meetAor Act Indic 3 Sg · ὑπαντάωmain verb→ constative aoristὑπαντάω: 'go to meet'; a formal or purposive going-out to encounter; cf. 12:18; Matt 8:28.
αὐτῷhimDativedative of direct object (w/ ὑπαντάω)
ΜαριὰμMaryNominativesubject (contrastive)
δέbutadversative connective (contrasting sisters)
ἐνinpreposition + dative (place)
τῷtheDativearticle
οἴκῳhouseDativedative of placeοἶκος: 'house'; staying indoors was also appropriate for mourning (cf. the Jewish custom of sitting shiva).
ἐκαθέζετοwas sittingImpf Mid Indic 3 Sg · καθέζομαιmain verb→ descriptive imperfect (continued sitting)καθέζομαι: 'sit'; the imperfect emphasizes the continuing posture of grief, contrasted with Martha's active movement.
21

εἶπεν οὖν ἡ Μάρθα πρὸς τὸν Ἰησοῦν· Κύριε, εἰ ἦς ὧδε οὐκ ἂν ἀπέθανεν ὁ ἀδελφός μου.

Martha therefore said to Jesus, 'Lord, if you had been here, my brother would not have died.'

Grief-complaint and implicit faithοὖνThe second-class conditional (εἰ ἦς … οὐκ ἂν ἀπέθανεν) expresses a contrary-to-fact situation in the past: Jesus was not there, Lazarus did die. Yet the statement is also a profession of faith in Jesus' power: had he been present, death could not have happened. Martha will repeat this implicit claim (v.22) with an explicit forward-looking hope.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb→ constative aorist
οὖνthereforeinferential connective
theNominativearticle
ΜάρθαMarthaNominativesubject
πρὸςtopreposition + accusative (direction toward person)
τὸνtheAccusativearticle
ἸησοῦνJesusAccusativeobject of πρός
ΚύριεLordVocativevocative (address)κύριος: 'Lord'; Martha's title for Jesus throughout this dialogue.
εἰifconditional particle (2nd class / contrary-to-fact)εἰ + imperfect indicative = 2nd class (contrary-to-fact) condition.
ἦςyou had beenImpf Act Indic 2 Sg · εἰμίverb of protasis (2nd class condition)→ descriptive imperfect (contrary-to-fact)εἰμί: the imperfect in a 2nd class protasis signals the past-counterfactual.
ὧδεherelocative adverbὧδε: 'here'; Bethany.
οὐκnotnegative particle
ἂν[would]modal particle (apodosis marker)ἄν: the particle of potentiality / contingency; marks the apodosis of the 2nd class condition.
ἀπέθανενhave diedAor Act Indic 3 Sg · ἀποθνήσκωmain verb of apodosis (with ἄν)→ constative aorist (counterfactual)ἀποθνήσκω: 'die'; the death that did occur is the contrary-to-fact hypothesis — Jesus could have prevented it.
theNominativearticle
ἀδελφόςbrotherNominativesubject of apodosisἀδελφός: 'brother'; the personal language ('my brother') deepens the emotional weight.
μουmyGenitivegenitive of possession
22

ἀλλὰ καὶ νῦν οἶδα ὅτι ὅσα ἂν αἰτήσῃ τὸν θεόν, δώσει σοι ὁ θεός.

But even now I know that whatever you ask of God, God will give you.

Counter-assertion: forward-looking faithἀλλάMartha's 'but even now' (ἀλλὰ καὶ νῦν) transforms the lament into a forward-looking statement of faith. She stops short of asking explicitly for resurrection — she does not know what she is hoping for — but the conditional ὅσα ἂν αἰτήσῃ ('whatever you ask') implies she expects extraordinary divine response. The indefinite generalizing relative with ἄν + aorist subjunctive is open-ended.
ἀλλὰbutstrong adversative conjunction
καὶevenadverbial particle (intensifying νῦν)
νῦνnowtemporal adverbνῦν: 'now'; even in this moment of death the hope remains.
οἶδαI knowPerf Act Indic 1 Sg · οἶδαmain verb→ intensive perfect (settled knowledge)οἶδα: 'know' (the perfect of an obsolete root; NT always in perfect with present meaning); expressing confident present knowledge.
ὅτιthatcomplementary conjunction (indirect statement)
ὅσαwhatever thingsAccusativerelative pronoun (indefinite / generalizing), direct object of αἰτήσῃὅσος: 'as many/much as, whatever'; the generalizing relative broadens the scope of the request.
ἂν[ever]modal particle (generalizing with ὅσα + subjunctive)
αἰτήσῃyou askAor Act Subj 2 Sg · αἰτέωverb of relative clause (indefinite)→ ingressive aoristαἰτέω: 'ask, request'; here of petitionary prayer; Martha trusts Jesus' intercessory access to God.
τὸνtheAccusativearticle
θεόνGodAccusativeobject of αἰτήσῃθεός: 'God'; Martha correctly locates the ultimate power in God, while expecting Jesus to mediate.
δώσειwill giveFut Act Indic 3 Sg · δίδωμιmain verb of apodosis (predictive future)→ predictive futureδίδωμι: 'give'; the future expresses Martha's confident expectation.
σοιto youDativedative of indirect object
theNominativearticle
θεόςGodNominativesubject of δώσειθεός: God as the agent of any future act.
23

λέγει αὐτῇ ὁ Ἰησοῦς· Ἀναστήσεται ὁ ἀδελφός σου.

Jesus said to her, 'Your brother will rise again.'

Dominical promise (ambiguous)asyndetonJesus' terse future ἀναστήσεται is ambiguous: it can refer to the general eschatological resurrection (which Martha hears in v.24) or to the immediate resuscitation he is about to perform. The ambiguity is characteristic Johannine double meaning, resolved only in vv.25–26.
λέγειsaysPres Act Indic 3 Sg · λέγωmain verb (historic present)→ historic present
αὐτῇto herDativedative of indirect object
theNominativearticle
ἸησοῦςJesusNominativesubject
Ἀναστήσεταιwill rise againFut Mid Indic 3 Sg · ἀνίστημιmain verb (predictive future)→ predictive future (deliberately ambiguous)ἀνίστημι: 'raise up, rise'; the future middle can mean self-rising (resurrection) or being raised; Martha interprets it eschatologically (v.24).
theNominativearticle
ἀδελφόςbrotherNominativesubject
σουyourGenitivegenitive of possession
24

λέγει αὐτῷ ἡ Μάρθα· Οἶδα ὅτι ἀναστήσεται ἐν τῇ ἀναστάσει ἐν τῇ ἐσχάτῃ ἡμέρᾳ.

Martha said to him, 'I know that he will rise in the resurrection on the last day.'

Misunderstanding: eschatological horizonasyndetonMartha hears Jesus' promise eschatologically — the Pharisaic/mainstream Jewish doctrine of the bodily resurrection at the last day (Dan 12:2; cf. Acts 23:8). Her oἶδα ὅτι is a formal confession of orthodox belief. Jesus will now redraw the frame: the resurrection is not only a last-day event — he himself is the resurrection (v.25).
λέγειsaysPres Act Indic 3 Sg · λέγωmain verb (historic present)→ historic present
αὐτῷto himDativedative of indirect object
theNominativearticle
ΜάρθαMarthaNominativesubject
ΟἶδαI knowPerf Act Indic 1 Sg · οἶδαmain verb→ intensive perfectοἶδα: 'know'; cf. v.22.
ὅτιthatcomplementary conjunction
ἀναστήσεταιhe will riseFut Mid Indic 3 Sg · ἀνίστημιverb of indirect statement→ predictive futureἀνίστημι: Martha repeats Jesus' word, interpreting it as final resurrection.
ἐνinpreposition + dative (sphere/time)
τῇtheDativearticle
ἀναστάσειresurrectionDativedative of time (eschatological event)ἀνάστασις: 'resurrection'; the key theological term; here pointing to the future bodily resurrection of Dan 12:2. Jesus will make himself the personification of this concept in v.25.
ἐνonpreposition + dative (time)
τῇtheDativearticle
ἐσχάτῃlastDativeattributive adjectiveἔσχατος: 'last'; the final eschatological day; cf. 6:39, 40, 44, 54.
ἡμέρᾳdayDativedative of timeἡμέρα: 'day'; ἡ ἐσχάτη ἡμέρα is a recurring Johannine phrase for the end-time.
25

εἶπεν αὐτῇ ὁ Ἰησοῦς· Ἐγώ εἰμι ἡ ἀνάστασις καὶ ἡ ζωή· ὁ πιστεύων εἰς ἐμέ, κἂν ἀποθάνῃ, ζήσεται·

Jesus said to her, 'I am the resurrection and the life. The one who believes in me, even if he dies, will live;'

Dominical 'I am' declaration: realized eschatologyasyndetonThe sixth Johannine 'I am' saying with a predicate nominative: Ἐγώ εἰμι ἡ ἀνάστασις καὶ ἡ ζωή. Jesus identifies himself as the resurrection-power (not merely its agent) and as life itself. The double predicate collapses the eschatological future into the present: he who believes in Jesus is already in resurrection-life even before physical death. The concessive κἂν ἀποθάνῃ ('even if he dies') takes physical death seriously while denying its ultimacy. ζήσεται is a predictive future.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech introduction)→ constative aorist
αὐτῇto herDativedative of indirect object
theNominativearticle
ἸησοῦςJesusNominativesubject
ἘγώINominativeemphatic subject pronoun (ἐγώ εἰμι formula)ἐγώ: the emphatic first-person, characteristic of the Johannine 'I am' sayings, evoking the divine self-disclosure of Exod 3:14 LXX.
εἰμιamPres Act Indic 1 Sg · εἰμίmain verb ('I am' formula)→ gnomic present (ontological)εἰμί: 'I am'; in the ἐγώ εἰμι + predicate nominative construction Jesus identifies himself with the predicate absolutely.
theNominativearticle (predicate nominative)
ἀνάστασιςresurrectionNominativepredicate nominativeἀνάστασις: 'resurrection'; Jesus does not say 'I give resurrection' but 'I am the resurrection' — the source of resurrection-life is his own person.
καὶandcoordinating conjunction (joining two predicate nominatives)
theNominativearticle
ζωήlifeNominativepredicate nominative (coordinated)ζωή: 'life'; in John always the divine, eternal life (1:4; 3:15–16, 36; 5:24–26; 6:33, 35, 48; 10:10). The pairing ἀνάστασις καὶ ζωή combines future restoration and present divine vitality.
the oneNominativearticle (substantivizing participle)
πιστεύωνwho believesPres Act Ptc Nom Sg Masc · πιστεύωsubstantival participle, subject of ζήσεται→ progressive present (ongoing faith)πιστεύω: 'believe'; the present participle emphasizes the ongoing, relational nature of faith in John.
εἰςin / intopreposition + accusative (object of faith, personal commitment)εἰς: with πιστεύω in John expresses personal commitment and trust directed toward a person.
ἐμέmeAccusativeobject of εἰς (Jesus)
κἂνeven ifconcessive conjunction (καὶ + ἐάν crasis)κἄν (κἂν): crasis of καὶ ἐάν, 'even if'; introduces a concessive 3rd class condition.
ἀποθάνῃhe diesAor Act Subj 3 Sg · ἀποθνήσκωverb of concessive clause→ constative aorist (event contemplated)ἀποθνήσκω: 'die'; physical death is acknowledged as real but not final.
ζήσεταιwill liveFut Mid Indic 3 Sg · ζάωmain verb (apodosis)→ predictive futureζάω: 'live'; the future here encompasses both present spiritual life and future bodily resurrection.
26

καὶ πᾶς ὁ ζῶν καὶ πιστεύων εἰς ἐμὲ οὐ μὴ ἀποθάνῃ εἰς τὸν αἰῶνα. πιστεύεις τοῦτο;

and everyone who lives and believes in me will never die. Do you believe this?

Second limb: present possession + Christological questionκαίThe second limb of the declaration (v.25 addressed physical death, v.26 addresses spiritual life ongoing in the present). The strong double negative οὐ μή + aorist subjunctive ('will by no means die') is the strongest Greek negation. εἰς τὸν αἰῶνα ('forever') is the Johannine formula for the eternal realm (8:51, 52; 10:28). The Christological question πιστεύεις τοῦτο; drives Martha to confessed faith.
καὶandcoordinating conjunction (continuing the 'I am' declaration)
πᾶςeveryoneNominativesubject (substantival adjective)πᾶς: 'all, every'; the universal scope of the promise.
the oneNominativearticle (substantivizing participle)
ζῶνwho livesPres Act Ptc Nom Sg Masc · ζάωsubstantival participle (first)→ progressive presentζάω: 'live'; here primarily 'physically alive,' although the nuance of divine life is present.
καὶandcoordinating conjunction
πιστεύωνbelievingPres Act Ptc Nom Sg Masc · πιστεύωsubstantival participle (second, coordinated)→ progressive presentπιστεύω: 'believe'; ongoing trust in Jesus.
εἰςinpreposition + accusative (object of faith)
ἐμὲmeAccusativeobject of εἰς
οὐnotnegative particle (first of double negation)
μήnotnegative particle (second of double negation)οὐ μή + aorist subjunctive = emphatic denial, 'will by no means.'
ἀποθάνῃwill dieAor Act Subj 3 Sg · ἀποθνήσκωmain verb (double negative + subj.)→ constative aoristἀποθνήσκω: 'die'; the double negation denies death absolutely for the believer — not physical death (Lazarus died) but the eternal, second death.
εἰςintopreposition + accusative (time/extent)
τὸνtheAccusativearticle
αἰῶναage / eternityAccusativeaccusative of extent (εἰς τὸν αἰῶνα = forever)αἰών: 'age, eternity'; εἰς τὸν αἰῶνα = 'forever'; a Johannine formula (8:51–52; 10:28; 13:8).
πιστεύειςdo you believePres Act Indic 2 Sg · πιστεύωmain verb (rhetorical / Christological question)→ progressive presentπιστεύω: the direct question personalizes the declaration and demands response.
τοῦτοthisAccusativedirect object (referring to vv.25–26)τοῦτο: 'this [claim]'; the question asks Martha to confess the entire 'I am' statement.
27

λέγει αὐτῷ· Ναί, κύριε· ἐγὼ πεπίστευκα ὅτι σὺ εἶ ὁ Χριστὸς ὁ υἱὸς τοῦ θεοῦ ὁ εἰς τὸν κόσμον ἐρχόμενος.

She said to him, 'Yes, Lord; I have come to believe that you are the Christ, the Son of God, the one who is coming into the world.'

Martha's confession: the Johannine credoasyndetonMartha's response is the confession the Gospel is designed to elicit (cf. 20:31). The perfect πεπίστευκα ('I have believed and do believe') expresses settled, ongoing faith arrived at from a prior moment. The triple title — ὁ Χριστός ('the Messiah'), ὁ υἱὸς τοῦ θεοῦ ('the Son of God'), ὁ εἰς τὸν κόσμον ἐρχόμενος ('the Coming One') — echoes the Baptist's witness (1:29–34) and Peter's confession (6:69) and matches 20:31 almost verbatim. Martha's confession here is the chapter's theological summit before the sign itself.
λέγειsaysPres Act Indic 3 Sg · λέγωmain verb (historic present)→ historic present
αὐτῷto himDativedative of indirect object
Ναίyesaffirmative particleναί: 'yes'; strong affirmation preceding the confession.
κύριεLordVocativevocative (address)
ἐγὼINominativeemphatic subject pronoun
πεπίστευκαhave believedPerf Act Indic 1 Sg · πιστεύωmain verb→ intensive perfect (arrived faith in settled state)πιστεύω: the perfect expresses a faith reached at a prior moment that now characterizes Martha's present stance.
ὅτιthatcomplementary conjunction (content of faith)
σὺyouNominativeemphatic subject pronounσύ: emphatic — 'you yourself are …'
εἶarePres Act Indic 2 Sg · εἰμίlinking verb (identificatory)→ gnomic present (ontological)
theNominativearticle
ΧριστὸςChristNominativepredicate nominative (first title)Χριστός: 'Anointed, Messiah'; the first of three messianic titles; cf. 20:31.
theNominativearticle
υἱὸςSonNominativepredicate nominative (second title)υἱός: 'Son'; ὁ υἱὸς τοῦ θεοῦ is the deepest Christological designation in John.
τοῦofGenitivearticle
θεοῦGodGenitivegenitive of relationship
the oneNominativearticle (substantivizing participle)
εἰςintopreposition + accusative (direction)
τὸνtheAccusativearticle
κόσμονworldAccusativeobject of εἰςκόσμος: 'world'; the arena of the incarnation; 'coming into the world' is a Johannine idiom for the incarnation (1:9; 3:19; 6:14; 9:39; 12:46; 16:28; 18:37).
ἐρχόμενοςwho is comingPres Mid Ptc Nom Sg Masc · ἔρχομαιsubstantival participle (third messianic title)→ progressive present (ongoing mission)ἔρχομαι: 'come'; ὁ ἐρχόμενος is a messianic title (Matt 11:3; John 1:15, 27; 6:14; 12:13).
28

Καὶ τοῦτο εἰποῦσα ἀπῆλθεν καὶ ἐφώνησεν Μαριὰμ τὴν ἀδελφὴν αὐτῆς λάθρᾳ εἰποῦσα· Ὁ διδάσκαλος πάρεστιν καὶ φωνεῖ σε.

When she had said this, she went away and called her sister Mary, saying quietly, 'The Teacher is here and is calling for you.'

Narrative transition: summoning MaryκαίMartha acts as messenger. The adverb λάθρᾳ ('secretly, quietly') suggests she does not want the mourners to overhear and follow (she may want a private moment between Mary and Jesus), or it reflects the general need for caution near Jerusalem. She calls Jesus ὁ διδάσκαλος ('the Teacher'), her natural title for him in address; his 'calling' (φωνεῖ σε) implies a personal summons — the same verb used of the Good Shepherd calling his sheep (10:3).
Καὶandcoordinating conjunction
τοῦτοthisAccusativedirect object of εἰποῦσα
εἰποῦσαhaving saidAor Act Ptc Nom Sg Fem · λέγωtemporal circumstantial participle→ constative aoristλέγω: 'say'; the participle is prior to the main verbs ἀπῆλθεν and ἐφώνησεν.
ἀπῆλθενwent awayAor Act Indic 3 Sg · ἀπέρχομαιmain verb→ constative aoristἀπέρχομαι: 'go away'; Martha leaves Jesus and goes back to the house to fetch Mary.
καὶandcoordinating conjunction
ἐφώνησενcalledAor Act Indic 3 Sg · φωνέωmain verb (coordinated)→ constative aoristφωνέω: 'call, summon'; cf. 10:3 (the Shepherd's call).
ΜαριὰμMaryAccusativedirect object
τὴνtheAccusativearticle
ἀδελφὴνsisterAccusativedirect object (in apposition to Μαριάμ)ἀδελφή: 'sister'; identifies Mary by family relation.
αὐτῆςherGenitivegenitive of possession (ref. Martha)
λάθρᾳquietly / secretlyDativedative of mannerλάθρα: 'secretly, quietly'; an adverbial dative; cf. Matt 1:19; 2:7; Acts 16:37.
εἰποῦσαsayingAor Act Ptc Nom Sg Fem · λέγωcircumstantial participle of manner (introducing direct speech)→ constative aorist
theNominativearticle
διδάσκαλοςTeacherNominativesubject (Martha's title for Jesus)διδάσκαλος: 'teacher'; this is how the disciples and close followers address Jesus in Johannine narration (cf. 1:38; 20:16).
πάρεστινis herePres Act Indic 3 Sg · πάρειμιmain verb (direct speech)→ progressive presentπάρειμι: 'be present, be here'; compound of παρά + εἰμί.
καὶandcoordinating conjunction
φωνεῖis callingPres Act Indic 3 Sg · φωνέωmain verb (coordinated; direct speech)→ progressive presentφωνέω: 'call'; Jesus is personally summoning Mary.
σεyouAccusativedirect object
29

ἐκείνη δὲ ὡς ἤκουσεν, ἠγέρθη ταχὺ καὶ ἤρχετο πρὸς αὐτόν.

And she, when she heard it, rose up quickly and went to him.

Mary's immediate responseδέMary's response (ἠγέρθη ταχύ, 'rose quickly') is immediate and physical — she leaves the mourners promptly. The imperfect ἤρχετο ('was going') pictures the movement in progress. The contrast with her earlier sitting (v.20) is resolved: the summons moves her to action.
ἐκείνηsheNominativedemonstrative pronoun, subject (Mary)ἐκείνη: 'that one'; Johannine narrative use for a character just mentioned.
δέandconnective
ὡςwhentemporal conjunction
ἤκουσενshe heardAor Act Indic 3 Sg · ἀκούωmain verb of temporal clause→ constative aorist
ἠγέρθηrose upAor Pass Indic 3 Sg · ἐγείρωmain verb→ ingressive aorist (onset of rising)ἐγείρω: 'raise, rise'; the passive is either deponent or mild — she got up. The verb ἐγείρω is significant in this resurrection-chapter.
ταχὺquicklyadverb of mannerταχύ: 'quickly, swiftly'; the speed underscores eagerness.
καὶandcoordinating conjunction
ἤρχετοwas goingImpf Mid Indic 3 Sg · ἔρχομαιmain verb→ inceptive/progressive imperfect (movement in progress)ἔρχομαι: 'come, go'; the imperfect pictures her in motion toward Jesus.
πρὸςtopreposition + accusative (direction)
αὐτόνhimAccusativeobject of πρός (Jesus)
30

οὔπω δὲ ἐληλύθει ὁ Ἰησοῦς εἰς τὴν κώμην, ἀλλ᾿ ἦν ἔτι ἐν τῷ τόπῳ ὅπου ὑπήντησεν αὐτῷ ἡ Μάρθα.

Now Jesus had not yet entered the village, but was still in the place where Martha had met him.

Narrator's spatial clarificationδέA parenthetical geographic aside: Jesus is still outside the village, at the meeting-point with Martha. This explains why Mary and the mourners must travel out to him (v.31). The pluperfect ἐληλύθει places this as a prior state; the imperfect ἦν ἔτι describes the continuing situation.
οὔπωnot yettemporal adverb (negative)οὔπω: 'not yet'; cf. v.49 — a repeated Johannine temporal qualifier.
δέnownarrative connective (parenthetical)
ἐληλύθειhad comePlupf Act Indic 3 Sg · ἔρχομαιmain verb (pluperfect)→ pluperfect (prior completed action with resulting state)ἔρχομαι: 'come'; the pluperfect indicates Jesus had not yet arrived in the village proper.
theNominativearticle
ἸησοῦςJesusNominativesubject
εἰςintopreposition + accusative (destination)
τὴνtheAccusativearticle
κώμηνvillageAccusativeobject of εἰςκώμη: 'village'; Bethany.
ἀλλ᾿butadversative conjunction
ἦνwasImpf Act Indic 3 Sg · εἰμίmain verb→ descriptive imperfect
ἔτιstilltemporal adverbἔτι: 'still, yet'; his position is unchanged.
ἐνinpreposition + dative (place)
τῷtheDativearticle
τόπῳplaceDativedative of placeτόπος: 'place'; the meeting-spot outside the village.
ὅπουwhererelative adverb (place)
ὑπήντησενhad metAor Act Indic 3 Sg · ὑπαντάωmain verb of relative clause→ constative aoristὑπαντάω: 'meet, go out to meet'; cf. v.20 — the same verb for Martha's going out.
αὐτῷhimDativedative direct object (with ὑπαντάω)
theNominativearticle
ΜάρθαMarthaNominativesubject of relative clause
31

οἱ οὖν Ἰουδαῖοι οἱ ὄντες μετ᾿ αὐτῆς ἐν τῇ οἰκίᾳ καὶ παραμυθούμενοι αὐτήν, ἰδόντες τὴν Μαριὰμ ὅτι ταχέως ἀνέστη καὶ ἐξῆλθεν, ἠκολούθησαν αὐτῇ, δόξαντες ὅτι ὑπάγει εἰς τὸ μνημεῖον ἵνα κλαύσῃ ἐκεῖ.

The Judeans who were with her in the house, consoling her, when they saw that Mary rose up quickly and went out, followed her, supposing that she was going to the tomb to weep there.

Inadvertent witness: the mourners followοὖνThe mourners misread Mary's departure as a trip to the tomb to weep (κλαύσῃ — audible weeping, distinct from δακρύω in v.35). Their misunderstanding is providential: it ensures that many witnesses will observe the miracle. The participle δόξαντες ('supposing') signals another Johannine irony — they think they know where she is going. The mourners will split at v.45: some believe, some report to the authorities.
οἱtheNominativearticle
οὖνthereforeinferential connective
ἸουδαῖοιJudeansNominativesubjectἸουδαῖοι: the mourners from Jerusalem.
οἱthe onesNominativearticle (substantivizing participle)
ὄντεςbeingPres Act Ptc Nom Pl Masc · εἰμίattributive participle (restricting οἱ Ἰουδαῖοι)→ progressive presentεἰμί: 'be'; the participle identifies the specific subset of Judeans.
μετ᾿withpreposition + genitive (accompaniment)
αὐτῆςherGenitiveobject of μετά (Mary)
ἐνinpreposition + dative (place)
τῇtheDativearticle
οἰκίᾳhouseDativedative of placeοἰκία: 'house'; cf. v.20.
καὶandcoordinating conjunction
παραμυθούμενοιconsolingPres Mid Ptc Nom Pl Masc · παραμυθέομαιattributive/circumstantial participle (further describing the Judeans)→ progressive presentπαραμυθέομαι: 'console'; cf. v.19.
αὐτήνherAccusativedirect object
ἰδόντεςhaving seenAor Act Ptc Nom Pl Masc · ὁράωtemporal circumstantial participle→ constative aoristὁράω: 'see'; the participle precedes the main verb ἠκολούθησαν.
τὴνtheAccusativearticle
ΜαριὰμMaryAccusativeobject of ἰδόντες
ὅτιthatcomplementary conjunction (content of observation)
ταχέωςquicklyadverb of mannerταχέως: cf. ταχύ in v.29; same semantic field.
ἀνέστηrose upAor Act Indic 3 Sg · ἀνίστημιverb of indirect discourse (observed action)→ constative aoristἀνίστημι: 'rise'; the same root as ἀνάστασις (v.25) — a verbal echo throughout the chapter.
καὶandcoordinating conjunction
ἐξῆλθενwent outAor Act Indic 3 Sg · ἐξέρχομαιverb of indirect discourse (coordinated)→ constative aoristἐξέρχομαι: 'go out'; she exited the house.
ἠκολούθησανfollowedAor Act Indic 3 Pl · ἀκολουθέωmain verb→ constative aoristἀκολουθέω: 'follow'; the crowd follows, ensuring many witnesses.
αὐτῇherDativedative direct object (with ἀκολουθέω)
δόξαντεςsupposingAor Act Ptc Nom Pl Masc · δοκέωcircumstantial participle of manner/thought→ constative aoristδοκέω: 'think, suppose'; their mistaken inference (Johannine irony).
ὅτιthatcomplementary conjunction
ὑπάγειshe is goingPres Act Indic 3 Sg · ὑπάγωverb of indirect statement→ progressive presentὑπάγω: 'go'; in their mind she is going to the tomb.
εἰςtopreposition + accusative (destination)
τὸtheAccusativearticle
μνημεῖονtombAccusativeobject of εἰςμνημεῖον: 'tomb'; their assumption.
ἵναso thatpurpose conjunction
κλαύσῃshe might weepAor Act Subj 3 Sg · κλαίωpurpose clause verb→ constative aoristκλαίω: 'weep, wail'; audible lamentation — distinct from δακρύω (v.35); cf. vv.33, 35.
ἐκεῖtherelocative adverb
32

ἡ οὖν Μαριὰμ ὡς ἦλθεν ὅπου ἦν Ἰησοῦς, ἰδοῦσα αὐτὸν ἔπεσεν αὐτοῦ πρὸς τοὺς πόδας, λέγουσα αὐτῷ· Κύριε, εἰ ἦς ὧδε, οὐκ ἄν μου ἀπέθανεν ὁ ἀδελφός.

When Mary came to where Jesus was, seeing him she fell at his feet, saying to him, 'Lord, if you had been here, my brother would not have died.'

Mary's prostration and lamentοὖνMary's words are identical in content to Martha's (v.21) but her gesture is different: she falls at his feet (ἔπεσεν … πρὸς τοὺς πόδας), the posture of profound grief and homage (cf. 12:3). Unlike Martha, she says nothing beyond the shared lament — there is no forward-looking faith statement. Her weeping (v.33) is the immediate catalyst for Jesus' deep emotion.
theNominativearticle
οὖνthereforecontinuative/inferential connective
ΜαριὰμMaryNominativesubject
ὡςwhentemporal conjunction
ἦλθενcameAor Act Indic 3 Sg · ἔρχομαιmain verb of temporal clause→ constative aorist
ὅπουwhererelative adverb (place)
ἦνwasImpf Act Indic 3 Sg · εἰμίverb of relative clause→ descriptive imperfect
ἸησοῦςJesusNominativesubject of relative clause
ἰδοῦσαhaving seenAor Act Ptc Nom Sg Fem · ὁράωtemporal circumstantial participle→ constative aoristὁράω: 'see'; the sight of Jesus prompts the prostration.
αὐτὸνhimAccusativeobject of ἰδοῦσα
ἔπεσενfellAor Act Indic 3 Sg · πίπτωmain verb→ ingressive aorist (onset of prostration)πίπτω: 'fall'; the posture of reverence and grief.
αὐτοῦhisGenitivegenitive of reference (πρὸς τοὺς πόδας αὐτοῦ)
πρὸςatpreposition + accusative (proximity)
τοὺςtheAccusativearticle
πόδαςfeetAccusativeobject of πρόςπούς: 'foot'; falling at the feet is the supreme gesture of devotion; cf. 12:3.
λέγουσαsayingPres Act Ptc Nom Sg Fem · λέγωcircumstantial participle of manner (introducing direct speech)→ progressive present
αὐτῷto himDativedative of indirect object
ΚύριεLordVocativevocative
εἰifconditional particle (2nd class contrary-to-fact)
ἦςyou had beenImpf Act Indic 2 Sg · εἰμίverb of protasis (2nd class)→ descriptive imperfect (contrary-to-fact)
ὧδεherelocative adverb
οὐκnotnegative particle
ἄν[would]modal particle (apodosis)
μουmyGenitivegenitive of possession (fronted for emphasis)
ἀπέθανενhave diedAor Act Indic 3 Sg · ἀποθνήσκωmain verb of apodosis (with ἄν)→ constative aorist (counterfactual)
theNominativearticle
ἀδελφόςbrotherNominativesubject of apodosis
33

Ἰησοῦς οὖν ὡς εἶδεν αὐτὴν κλαίουσαν καὶ τοὺς συνελθόντας αὐτῇ Ἰουδαίους κλαίοντας, ἐνεβριμήσατο τῷ πνεύματι καὶ ἐτάραξεν ἑαυτόν,

When Jesus therefore saw her weeping, and the Judeans who had come with her also weeping, he was deeply moved in spirit and troubled himself,

Jesus' emotion: ἐνεβριμήσατο and ἐτάραξενοὖνThe two verbs of v.33b describe the most intense inner moment in the Johannine narrative. ἐνεβριμήσατο τῷ πνεύματι ('was deeply moved in spirit') derives from ἐμβριμάομαι, whose primary register is 'snort in anger' (of horses), then 'be indignant, be moved with strong feeling.' The dative τῷ πνεύματι specifies the locus: in his spirit. ἐτάραξεν ἑαυτόν ('he troubled himself') is a reflexive construction; ταράσσω is used elsewhere for Jesus' pre-passion distress (12:27; 13:21) and for the disciples' fear (14:1, 27). Together these verbs mark an upheaval in Jesus' deepest person — whether anger at death/unbelief, grief at human sorrow, or a surge of authority before the miracle remains debated.
ἸησοῦςJesusNominativesubject
οὖνthereforeinferential connective
ὡςwhentemporal conjunction
εἶδενsawAor Act Indic 3 Sg · ὁράωmain verb of temporal clause→ constative aoristὁράω: 'see'; the sight of grief triggers Jesus' own inner movement.
αὐτὴνherAccusativeobject-complement accusative (w/ κλαίουσαν)αὐτήν: Mary.
κλαίουσανweepingPres Act Ptc Acc Sg Fem · κλαίωobject-complement participle→ progressive presentκλαίω: 'weep, wail'; audible grief (as opposed to δακρύω, v.35).
καὶandcoordinating conjunction
τοὺςtheAccusativearticle (substantivizing participle)
συνελθόνταςwho had come togetherAor Act Ptc Acc Pl Masc · συνέρχομαιattributive participle (restricting τοὺς … Ἰουδαίους)→ constative aoristσυνέρχομαι: 'come together with'; the accompanying mourners.
αὐτῇwith herDativedative of accompaniment (with συν-)
ἸουδαίουςJudeansAccusativeobject of εἶδεν (coordinated with αὐτήν)
κλαίονταςweepingPres Act Ptc Acc Pl Masc · κλαίωobject-complement participle (parallel to κλαίουσαν)→ progressive presentκλαίω: 'weep'; the mourners' collective grief mirrors Mary's.
ἐνεβριμήσατοwas deeply movedAor Mid Indic 3 Sg · ἐμβριμάομαιmain verb→ constative aorist (onset of intense emotion)ἐμβριμάομαι: primary sense 'snort (of horses),' then 'be moved with strong emotion, be indignant'; the precise nuance is debated — anger at the power of death, grief, or Spirit-empowered authority. Cf. v.38; Mark 1:43; 14:5.
τῷtheDativearticle
πνεύματιspiritDativedative of sphere/instrument (in his spirit)πνεῦμα: 'spirit'; τῷ πνεύματι locates the emotion in Jesus' innermost person, not merely outward.
καὶandcoordinating conjunction
ἐτάραξενtroubledAor Act Indic 3 Sg · ταράσσωmain verb (coordinated)→ constative aoristταράσσω: 'disturb, trouble, agitate'; used of pre-passion Jesus (12:27; 13:21) and of the disciples (14:1, 27).
ἑαυτόνhimselfAccusativereflexive direct objectἑαυτόν: reflexive pronoun; the construction 'he troubled himself' underscores the voluntary, internal nature of the emotion.
34

καὶ εἶπεν· Ποῦ τεθείκατε αὐτόν; λέγουσιν αὐτῷ· Κύριε, ἔρχου καὶ ἴδε.

and said, 'Where have you laid him?' They said to him, 'Lord, come and see.'

Question and invitationκαίJesus' question ποῦ τεθείκατε αὐτόν; is not for information — he is moving toward the crisis of the sign. The perfect τεθείκατε ('you have laid') underlines the finality. The mourners' response Κύριε, ἔρχου καὶ ἴδε ('come and see') echoes the disciples' identical invitation to Jesus in 1:39 ('ἔρχεσθε καὶ ὄψεσθε') and Jesus' own invitation there — a striking reversal.
καὶandcoordinating conjunction
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb→ constative aorist
Ποῦwhereinterrogative adverb
τεθείκατεhave you laidPerf Act Indic 2 Pl · τίθημιmain verb (question)→ intensive perfect (resulting state: laid and lying)τίθημι: 'place, lay'; the perfect tense conveys the present state — the body is laid in the tomb.
αὐτόνhimAccusativedirect objectαὐτόν: Lazarus.
λέγουσινthey sayPres Act Indic 3 Pl · λέγωmain verb (historic present)→ historic present
αὐτῷto himDativedative of indirect object
ΚύριεLordVocativevocative
ἔρχουcomePres Mid Impv 2 Sg · ἔρχομαιmain verb (imperative, invitation)→ progressive present (ongoing movement)ἔρχομαι: 'come'; the invitation mirrors 1:39 in a striking reversal — now others invite Jesus.
καὶandcoordinating conjunction
ἴδεseeAor Act Impv 2 Sg · ὁράωmain verb (imperative, coordinated)→ ingressive aorist (begin to look)ὁράω: 'see'; cf. v.3 and 1:39 — 'come and see' as a Johannine formula.
35

ἐδάκρυσεν ὁ Ἰησοῦς.

Jesus wept.

Climax: Jesus' tearsasyndetonThe shortest verse in the Greek NT (two words). The ingressive aorist ἐδάκρυσεν ('began to weep') of δακρύω is carefully chosen: δακρύω denotes the onset of silent tears, distinguishing Jesus' weeping from the audible wailing (κλαίω) of Mary and the crowd (vv.31, 33). The asyndeton and brevity give the moment maximum force. The tears confirm Jesus' genuine humanity and fellow-suffering even when he knows the outcome.
ἐδάκρυσενweptAor Act Indic 3 Sg · δακρύωmain verb→ ingressive aorist (onset of tears)δακρύω: 'shed tears, weep quietly'; NT hapax (only here); distinguished from κλαίω (audible wailing, vv.31, 33) — here the onset of silent tears. The ingressive aorist signals the beginning of weeping.
theNominativearticle
ἸησοῦςJesusNominativesubjectἸησοῦς: the name carries full Christological weight — the one who is the resurrection and the life now weeps.
36

ἔλεγον οὖν οἱ Ἰουδαῖοι· Ἴδε πῶς ἐφίλει αὐτόν.

So the Judeans said, 'See how he loved him!'

Crowd comment: recognition of loveοὖνThe imperfect ἔλεγον ('were saying') indicates ongoing discussion among the crowd. Their comment uses the imperfect ἐφίλει ('he loved [him]') — the same φιλέω used by the sisters in v.3. The crowd correctly read the tears as love; they do not yet understand the miracle to come. The exclamation Ἴδε ('see!') echoes the sisters' message in v.3.
ἔλεγονwere sayingImpf Act Indic 3 Pl · λέγωmain verb→ descriptive imperfect (ongoing commentary)λέγω: 'say'; the imperfect pictures the crowd murmuring among themselves.
οὖνthereforeinferential connective
οἱtheNominativearticle
ἸουδαῖοιJudeansNominativesubject
ἼδεseeAor Act Impv 2 Sg · ὁράωattention-marker (frozen imperative / interjection)ἴδε: 'look!'; attention-marker; cf. v.3.
πῶςhowexclamatory adverbπῶς: 'how!'; here exclamatory rather than interrogative.
ἐφίλειhe lovedImpf Act Indic 3 Sg · φιλέωmain verb→ descriptive imperfect (stative love)φιλέω: 'love' (warm, personal affection); cf. v.3 — the crowd uses the same word the sisters used.
αὐτόνhimAccusativedirect object (Lazarus)
37

τινὲς δὲ ἐξ αὐτῶν εἶπαν· Οὐκ ἐδύνατο οὗτος ὁ ἀνοίξας τοὺς ὀφθαλμοὺς τοῦ τυφλοῦ ποιῆσαι ἵνα καὶ οὗτος μὴ ἀποθάνῃ;

But some of them said, 'Could not this man, who opened the eyes of the blind man, have done something so that this man also would not have died?'

Skeptical question: power versus applicationδέSome in the crowd raise a harder question: if Jesus could heal the blind man (ch.9), why did he not prevent Lazarus' death? The participle ὁ ἀνοίξας ('the one who opened') is an implicit allusion to the sign of ch.9. The question is skeptical but not hostile — it is left hanging, precisely to be answered by the miracle that follows.
τινὲςsomeNominativesubject (indefinite pronoun)τινές: 'some, certain ones'; a minority within the crowd.
δέbutmild adversative connective
ἐξfrom amongpreposition + genitive (partitive)
αὐτῶνthemGenitivepartitive genitive (the Judeans of v.36)
εἶπανsaidAor Act Indic 3 Pl · λέγωmain verb→ constative aorist
Οὐκcould notnegative particle (expecting positive answer)οὐκ + ἐδύνατο: rhetorical question expecting 'yes.'
ἐδύνατοwas ableImpf Mid Indic 3 Sg · δύναμαιmain verb (rhetorical question)→ descriptive imperfect (potential)δύναμαι: 'be able'; the imperfect expresses the continuing capacity that is now being questioned.
οὗτοςthis manNominativesubject (deictic pronoun)οὗτος: 'this one'; a somewhat distanced reference to Jesus — not hostile but skeptical.
the oneNominativearticle (substantivizing participle)
ἀνοίξαςwho openedAor Act Ptc Nom Sg Masc · ἀνοίγωattributive participle (identification of Jesus by the ch.9 sign)→ constative aoristἀνοίγω: 'open'; the miracle of restoring sight to the blind man (ch.9) is the crowd's evidence for Jesus' power.
τοὺςtheAccusativearticle
ὀφθαλμοὺςeyesAccusativedirect object of ἀνοίξαςὀφθαλμός: 'eye'; cf. 9:10, 14, 17, 21, 26, 30, 32.
τοῦof theGenitivearticle
τυφλοῦblind manGenitivegenitive of possessionτυφλός: 'blind'; the man of ch.9; the Johannine cross-reference links the two signs.
ποιῆσαιto do / have doneAor Act Inf · ποιέωcomplementary infinitive (w/ ἐδύνατο)→ constative aoristποιέω: 'do, make'; the action they thought lay within his power.
ἵναso thatpurpose/result conjunction
καὶalsoadverbial particle (inclusivity)
οὗτοςthis manNominativesubject (Lazarus)οὗτος: 'this one'; now referring to Lazarus.
μὴnotnegative particle (in ἵνα clause)
ἀποθάνῃwould have diedAor Act Subj 3 Sg · ἀποθνήσκωpurpose clause verb→ constative aoristἀποθνήσκω: 'die'; the question left hanging is answered by the sign that follows immediately.
38

Ἰησοῦς οὖν πάλιν ἐμβριμώμενος ἐν ἑαυτῷ ἔρχεται εἰς τὸ μνημεῖον· ἦν δὲ σπήλαιον καὶ λίθος ἐπέκειτο ἐπ᾿ αὐτῷ.

Jesus therefore, deeply moved again in himself, came to the tomb. It was a cave, and a stone lay against it.

Approach to the tombοὖνThe participial ἐμβριμώμενος ἐν ἑαυτῷ ('deeply moved in himself') repeats the language of v.33 (ἐνεβριμήσατο) but now the reflexive ἐν ἑαυτῷ ('within himself') internalizes it further. The historic present ἔρχεται ('comes') drives the narrative. The tomb is described: a cave (σπήλαιον) with a stone lying across the entrance — standard second-Temple Jewish burial practice.
ἸησοῦςJesusNominativesubject
οὖνthereforeinferential connective
πάλινagainadverb (resumption/repetition)πάλιν: 'again'; the emotion of v.33 resurges.
ἐμβριμώμενοςdeeply movedPres Mid Ptc Nom Sg Masc · ἐμβριμάομαιcircumstantial participle of manner (attendant state)→ progressive present (ongoing inner turmoil)ἐμβριμάομαι: 'be deeply moved, snort in indignation'; cf. v.33. The present participle underlines the continuing inner state as he approaches.
ἐνinpreposition + dative (sphere)
ἑαυτῷhimselfDativereflexive pronoun (locating emotion internally)ἑαυτός: 'himself'; v.33 had τῷ πνεύματι; here ἐν ἑαυτῷ — more deeply personal.
ἔρχεταιcomesPres Mid Indic 3 Sg · ἔρχομαιmain verb (historic present)→ historic presentἔρχομαι: 'come'; the historic present drives the scene.
εἰςtopreposition + accusative (destination)
τὸtheAccusativearticle
μνημεῖονtombAccusativeobject of εἰςμνημεῖον: 'tomb'; cf. vv.17, 31, 38, 41.
ἦνwaslinking verb (description)→ descriptive imperfect
δέnowexplanatory connective
σπήλαιονa caveNominativepredicate nominativeσπήλαιον: 'cave'; rock-hewn tomb typical of Judean burial practice.
καὶandcoordinating conjunction
λίθοςa stoneNominativesubjectλίθος: 'stone'; a rolling-stone or disk sealing the cave entrance.
ἐπέκειτοwas lyingImpf Mid Indic 3 Sg · ἐπίκειμαιmain verb→ descriptive imperfectἐπίκειμαι: 'lie upon, be placed on'; the stone sealed the entrance.
ἐπ᾿againstpreposition + dative (position on)
αὐτῷitDativeobject of ἐπί (the tomb)
39

λέγει ὁ Ἰησοῦς· Ἄρατε τὸν λίθον. λέγει αὐτῷ ἡ ἀδελφὴ τοῦ τετελευτηκότος Μάρθα· Κύριε, ἤδη ὄζει, τεταρταῖος γάρ ἐστιν.

Jesus said, 'Take away the stone.' The sister of the deceased, Martha, said to him, 'Lord, by this time there will be an odor, for he has been there four days.'

Command and objection: four daysasyndetonJesus' command Ἄρατε τὸν λίθον ('Take away the stone') is terse and authoritative. Martha's objection is practical and earthy: ἤδη ὄζει ('by now there is an odor') — the smell of decomposition. The perfect tense of τεταρτιαῖος (or the adjectival τεταρταῖος, 'being the fourth [day]') with the verb underlines the certainty of the decomposition. Martha, who just confessed her faith (v.27), momentarily succumbs to the reality of physical death — making the miracle all the more remarkable.
λέγειsaysPres Act Indic 3 Sg · λέγωmain verb (historic present)→ historic present
theNominativearticle
ἸησοῦςJesusNominativesubject
Ἄρατεtake awayAor Act Impv 2 Pl · αἴρωmain verb (imperative, command)→ constative aorist (decisive action)αἴρω: 'lift, take away, remove'; the command is bald and authoritative.
τὸνtheAccusativearticle
λίθονstonedirect objectλίθος: 'stone'; the tomb-sealing stone.
λέγειsaysPres Act Indic 3 Sg · λέγωmain verb (historic present)→ historic present
αὐτῷto himDativedative of indirect object
theNominativearticle
ἀδελφὴsisterNominativesubjectἀδελφή: 'sister'; described here by relationship to the dead man.
τοῦof theGenitivearticle
τετελευτηκότοςdeceasedPerf Act Ptc Gen Sg Masc · τελευτάωattributive participle (substantival; referring to Lazarus)→ intensive perfect (completed death)τελευτάω: 'die, come to an end'; the perfect participle τετελευτηκότος emphasizes the completed and current state of death.
ΜάρθαMarthaNominativenominative in apposition (identifying the sister)
ΚύριεLordVocativevocative
ἤδηalreadytemporal adverb (emphasis on present state)ἤδη: 'already, by now'; cf. v.17.
ὄζειthere is an odorPres Act Indic 3 Sg · ὄζωmain verb→ progressive present (existing state)ὄζω: 'smell, stink'; NT hapax; the stark physical reality of four-day decomposition.
τεταρταῖοςit has been four daysNominativepredicate adjective (= 'on the fourth day')τεταρταῖος: 'being the fourth [day]'; a Greek ordinal adjective used predicatively; cf. v.17.
γάρforexplanatory conjunction
ἐστινit isPres Act Indic 3 Sg · εἰμίlinking verb→ gnomic present
40

λέγει αὐτῇ ὁ Ἰησοῦς· Οὐκ εἶπόν σοι ὅτι ἐὰν πιστεύσῃς ὄψῃ τὴν δόξαν τοῦ θεοῦ;

Jesus said to her, 'Did I not tell you that if you believe you will see the glory of God?'

Recall to faithasyndetonJesus redirects Martha from her practical concern back to the theological frame of v.4 ('for the glory of God'). The verb εἶπόν σοι ('did I not tell you?') refers most directly to v.4, though possibly also to vv.25–26. The condition ἐὰν πιστεύσῃς (3rd class) places the vision of glory within reach of faith — not of sense-perception alone. ὄψῃ ('you will see') is a promise.
λέγειsaysPres Act Indic 3 Sg · λέγωmain verb (historic present)→ historic present
αὐτῇto herDativedative of indirect object
theNominativearticle
ἸησοῦςJesusNominativesubject
Οὐκdid I notnegative particle (rhetorical question expecting 'yes')
εἶπόνtellAor Act Indic 1 Sg · λέγωmain verb of rhetorical question→ constative aoristλέγω: recalling v.4.
σοιyouDativedative of indirect object
ὅτιthatcomplementary conjunction (content of earlier statement)
ἐὰνifconditional particle (3rd class)
πιστεύσῃςyou believeAor Act Subj 2 Sg · πιστεύωverb of protasis→ ingressive aoristπιστεύω: 'believe'; the condition is cast personally to Martha.
ὄψῃyou will seeFut Mid Indic 2 Sg · ὁράωmain verb of apodosis→ predictive futureὁράω: 'see'; the promise — faith precedes the vision of glory.
τὴνtheAccusativearticle
δόξανgloryAccusativedirect objectδόξα: 'glory'; the divine glory made visible in the sign, which Jesus said would be the outcome from the beginning (v.4).
τοῦofGenitivearticle
θεοῦGodGenitivegenitive of source/possession
41

ἦραν οὖν τὸν λίθον. ὁ δὲ Ἰησοῦς ἦρεν τοὺς ὀφθαλμοὺς ἄνω καὶ εἶπεν· Πάτερ, εὐχαριστῶ σοι ὅτι ἤκουσάς μου.

So they took away the stone. And Jesus lifted up his eyes and said, 'Father, I thank you that you have heard me.'

The stone removed; Jesus' prayer (opening)οὖνThe stone is removed — the condition Jesus recalled in v.40 is being met. Jesus' prayer is addressed directly to the Father, using the intimate Πάτερ. The perfect ἤκουσάς ('you have heard') implies that the answer is already settled — the miracle is not yet performed but is already decided. The prayer is public and didactic (vv.41b–42), not a petition in real time.
ἦρανthey took awayAor Act Indic 3 Pl · αἴρωmain verb→ constative aoristαἴρω: 'take away, remove'; the stone is removed in obedience to Jesus' command.
οὖνthereforeinferential connective
τὸνtheAccusativearticle
λίθονstoneAccusativedirect object
theNominativearticle
δέandconnective
ἸησοῦςJesusNominativesubject
ἦρενlifted upAor Act Indic 3 Sg · αἴρωmain verb→ constative aoristαἴρω: 'lift'; ἦρεν τοὺς ὀφθαλμοὺς ἄνω = a gesture of prayer (cf. 17:1).
τοὺςtheAccusativearticle
ὀφθαλμοὺςeyesAccusativedirect objectὀφθαλμός: 'eye'; lifting the eyes toward heaven is the Jewish posture of prayer.
ἄνωupwarddirectional adverbἄνω: 'up, above'; the heavenward direction of prayer.
καὶandcoordinating conjunction
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (prayer introduction)→ constative aorist
ΠάτερFatherVocativevocative (address to God)πατήρ: 'Father'; Jesus' characteristic address to God in prayer (cf. 12:27, 28; 17:1, 5, 11, 21, 24, 25).
εὐχαριστῶI thankPres Act Indic 1 Sg · εὐχαριστέωmain verb (thanksgiving)→ progressive present (ongoing gratitude)εὐχαριστέω: 'give thanks'; a prayer of thanksgiving — Jesus thanks God for hearing him before performing the miracle.
σοιyouDativedative of indirect object
ὅτιthat / becausecausal/content conjunction
ἤκουσάςyou have heardAor Act Indic 2 Sg · ἀκούωmain verb of causal clause→ constative aorist (completed hearing)ἀκούω: 'hear'; the perfect sense is implied: God heard the prior (unrecorded) prayer and the answer is already settled.
μουmeGenitivegenitive of direct object (w/ ἀκούω)
42

ἐγὼ δὲ ᾔδειν ὅτι πάντοτέ μου ἀκούεις· ἀλλὰ διὰ τὸν ὄχλον τὸν περιεστῶτα εἶπον, ἵνα πιστεύσωσιν ὅτι σύ με ἀπέστειλας.

I know that you always hear me, but I said this on account of the crowd standing around, so that they may believe that you sent me.'

Explanation: the prayer is for the crowdδέJesus explains that the spoken prayer is not for his own benefit (he already knows the Father always hears him — pluperfect ᾔδειν with continuous-past sense) but for the crowd's faith. The purpose clause ἵνα πιστεύσωσιν ('so that they may believe') identifies the ultimate goal of the sign: the same goal articulated in v.15 (for the disciples) and v.4 (for God's glory). σύ με ἀπέστειλας ('you sent me') is a key Johannine mission-formula (3:17; 5:36, 38; 6:29, 57; 7:29; 8:42; 10:36; 11:42; 17:3, 8, 18, 21, 23, 25; 20:21).
ἐγὼINominativeemphatic subject pronoun
δέnowexplanatory connective
ᾔδεινI knewPlupf Act Indic 1 Sg · οἶδαmain verb→ pluperfect (continuous prior knowledge)οἶδα: the pluperfect with present meaning: 'I have always known.' Jesus' knowledge of the Father's attentiveness is settled and continuous.
ὅτιthatcomplementary conjunction
πάντοτέalwaystemporal adverb (universal scope)πάντοτε: 'always'; the Father's hearing is not occasional but constant.
μουmeGenitivegenitive of direct object (w/ ἀκούεις)
ἀκούειςyou hearPres Act Indic 2 Sg · ἀκούωverb of indirect statement→ gnomic present (universal truth)ἀκούω: 'hear'; the gnomic present expresses the permanent relational reality.
ἀλλὰbutadversative conjunction
διὰon account ofpreposition + accusative (cause/purpose)
τὸνtheAccusativearticle
ὄχλονcrowdAccusativeobject of διάὄχλος: 'crowd'; the assembled witnesses.
τὸνthe oneAccusativearticle (substantivizing participle)
περιεστῶταstanding aroundPerf Act Ptc Acc Sg Masc · περιίστημιattributive participle→ intensive perfect (present state of standing)περιίστημι: 'stand around'; the perfect participle indicates the crowd is standing there — a current state resulting from their prior gathering.
εἶπονI saidAor Act Indic 1 Sg · λέγωmain verb→ constative aoristλέγω: the spoken prayer of v.41 was the 'saying' for the crowd's benefit.
ἵναso thatpurpose conjunction
πιστεύσωσινthey may believeAor Act Subj 3 Pl · πιστεύωpurpose clause verb→ ingressive aoristπιστεύω: 'believe'; the goal of the sign is the crowd's faith (cf. vv.4, 15).
ὅτιthatcomplementary conjunction (content of faith)
σύyouNominativeemphatic subject (mission formula)
μεmeAccusativedirect object of ἀπέστειλας
ἀπέστειλαςsentAor Act Indic 2 Sg · ἀποστέλλωmain verb of indirect statement (mission formula)→ constative aoristἀποστέλλω: 'send with authority'; σύ με ἀπέστειλας is the classic Johannine mission-formula (cf. 17:3, 8, 21, 23, 25).
43

καὶ ταῦτα εἰπὼν φωνῇ μεγάλῃ ἐκραύγασεν· Λάζαρε, δεῦρο ἔξω.

And when he had said these things, he cried out with a loud voice, 'Lazarus, come out!'

The miracle: the cry of commandκαίThe aorist participle εἰπών ('having said') closes the prayer; the main verb ἐκραύγασεν ('cried out') introduces the command. φωνῇ μεγάλῃ ('with a great voice') is the dative of manner — the volume underscores authority and ensures all present hear. The command Λάζαρε, δεῦρο ἔξω ('Lazarus, come out here!') uses the simple name-in-vocative and the adverb δεῦρο ('come here') + ἔξω ('out'). Augustine quipped that Jesus called Lazarus by name lest all the dead rise at once.
καὶandcoordinating conjunction
ταῦταthese thingsAccusativedirect object of εἰπών (the prayer)
εἰπὼνhaving saidAor Act Ptc Nom Sg Masc · λέγωtemporal circumstantial participle (prior to main verb)→ constative aorist
φωνῇvoiceDativedative of mannerφωνή: 'voice, sound'; φωνῇ μεγάλῃ = 'with a great/loud voice'; the same phrase appears in Rev 1:10; 5:2, 12; LXX Psalm contexts.
μεγάλῃgreat / loudDativeattributive adjective (in dat. of manner)μέγας: 'great, loud'; the volume signals authority.
ἐκραύγασενcried outAor Act Indic 3 Sg · κραυγάζωmain verb→ constative aoristκραυγάζω: 'cry out, shout'; a strong verb (cf. 12:13; 18:40; 19:6, 12, 15); the authority of the voice that calls into death.
ΛάζαρεLazarusVocativevocative (direct address by name)Λάζαρος: the dead man called by name — cf. John 10:3 (the Shepherd calls his sheep by name) and John 20:16 (the risen Jesus calls Mary by name).
δεῦροcome hereadverb of direction (imperatival)δεῦρο: 'come here!'; a directional adverb functioning as an imperative of coming.
ἔξωoutadverb of direction (directional complement)ἔξω: 'out, outside'; together with δεῦρο: 'come out here!'
44

ἐξῆλθεν ὁ τεθνηκὼς δεδεμένος τοὺς πόδας καὶ τὰς χεῖρας κειρίαις, καὶ ἡ ὄψις αὐτοῦ σουδαρίῳ περιεδέδετο. λέγει αὐτοῖς ὁ Ἰησοῦς· Λύσατε αὐτὸν καὶ ἄφετε αὐτὸν ὑπάγειν.

The dead man came out, his feet and hands bound with grave-cloths, and his face wrapped in a cloth. Jesus said to them, 'Unbind him and let him go.'

The miracle: Lazarus emergesasyndetonThe asyndeton of ἐξῆλθεν ὁ τεθνηκώς ('the dead man came out') is the narration of the miracle itself — stated without fanfare. The perfect participle τεθνηκώς ('the one who had died') emphasizes that the man who comes out is the same one who was dead. The grave-wrappings (κειρίαι, linen bands; σουδάριον, face-cloth) confirm the burial and underline the miracle's completeness. Jesus' closing command Λύσατε … ἄφετε ('unbind him and let him go') completes the restoration to normal life.
ἐξῆλθενcame outAor Act Indic 3 Sg · ἐξέρχομαιmain verb→ constative aoristἐξέρχομαι: 'come out'; the bald aorist narrates the miracle without adornment.
theNominativearticle (substantivizing participle)
τεθνηκὼςdead manPerf Act Ptc Nom Sg Masc · θνήσκωsubstantival participle (subject)→ intensive perfect (current state = the one who had died)θνήσκω: 'die'; the perfect participle ὁ τεθνηκώς emphasizes that this is the formerly dead man.
δεδεμένοςboundPerf Pass Ptc Nom Sg Masc · δέωcircumstantial participle of manner (attendant state)→ intensive perfect (state of being bound)δέω: 'bind'; the perfect passive conveys the continuing state — he comes out still wrapped.
τοὺςtheAccusativearticle
πόδαςfeetAccusativeaccusative of respect (feet are bound)πούς: 'foot.'
καὶandcoordinating conjunction
τὰςtheAccusativearticle
χεῖραςhandsAccusativeaccusative of respect (coordinated)χείρ: 'hand.'
κειρίαιςwith grave-clothsDativedative of instrumentκειρία: 'linen strips, bandages'; NT hapax; burial wrappings binding the limbs.
καὶandcoordinating conjunction
theNominativearticle
ὄψιςfaceNominativesubjectὄψις: 'face, appearance'; here 'face.'
αὐτοῦhisGenitivegenitive of possession
σουδαρίῳwith a clothDativedative of instrumentσουδάριον: Latin loanword (sudarium, 'sweat-cloth'); a face-cloth or napkin; cf. 20:7 (the same word for the burial cloth found in the empty tomb).
περιεδέδετοwas wrappedPlupf Pass Indic 3 Sg · περιδέωmain verb→ pluperfect (prior completed wrapping now in effect)περιδέω: 'bind around, wrap'; the pluperfect indicates the wrapping was done at burial and remains in force.
λέγειsaysPres Act Indic 3 Sg · λέγωmain verb (historic present)→ historic present
αὐτοῖςto themDativedative of indirect object
theNominativearticle
ἸησοῦςJesusNominativesubject
ΛύσατεunbindAor Act Impv 2 Pl · λύωmain verb (imperative, command)→ constative aoristλύω: 'loose, unbind'; the reversal of the grave-wrappings is the final act of restoration.
αὐτὸνhimAccusativedirect object
καὶandcoordinating conjunction
ἄφετεletAor Act Impv 2 Pl · ἀφίημιmain verb (imperative, coordinated)→ constative aoristἀφίημι: 'let go, permit'; together Λύσατε … ἄφετε = 'free him and let him go [his way].'
αὐτὸνhimAccusativesubject-accusative (w/ ὑπάγειν, accusative + infinitive)
ὑπάγεινto goPres Act Inf · ὑπάγωcomplementary infinitive (w/ ἄφετε)→ progressive present (ongoing movement)ὑπάγω: 'go away'; the verb used of Jesus' going (e.g., 7:33; 8:14, 21) — now used of the restored Lazarus.
45

Πολλοὶ οὖν ἐκ τῶν Ἰουδαίων, οἱ ἐλθόντες πρὸς τὴν Μαριὰμ καὶ θεασάμενοι ἃ ἐποίησεν, ἐπίστευσαν εἰς αὐτόν·

Therefore many of the Judeans, those who had come to Mary and seen what he did, believed in him;

Result: many believeοὖνThe inferential οὖν draws the immediate consequence: faith. The aorist ἐπίστευσαν ('believed') is constative — the moment of faith-commitment. The specification 'those who had come to Mary' (cf. v.31) identifies the precise witnesses. The faith is in him (εἰς αὐτόν) — the characteristic Johannine expression of personal commitment (cf. 2:11; 3:16; 4:39; 6:40; 8:30; 11:48; 12:42).
ΠολλοὶmanyNominativesubject (substantival adjective)πολύς: 'many'; a significant portion of the witnesses come to faith.
οὖνthereforeinferential connective
ἐκfrom amongpreposition + genitive (partitive)
τῶνtheGenitivearticle
ἸουδαίωνJudeansGenitivegenitive (partitive source)
οἱthose whoNominativearticle (substantivizing participles)
ἐλθόντεςhad comeAor Act Ptc Nom Pl Masc · ἔρχομαιattributive participle (specifying the Judeans)→ constative aoristἔρχομαι: 'come'; cf. v.31 — these are the mourners who came to Mary.
πρὸςtopreposition + accusative
τὴνtheAccusativearticle
ΜαριὰμMaryAccusativeobject of πρός
καὶandcoordinating conjunction
θεασάμενοιhaving seenAor Mid Ptc Nom Pl Masc · θεάομαιattributive participle (coordinated)→ constative aoristθεάομαι: 'behold, witness'; a term for deliberate, attentive looking (cf. 1:14, 32; 4:35); distinguishes eyewitness observation from casual seeing.
whatAccusativerelative pronoun, direct object of θεασάμενοι
ἐποίησενhe didAor Act Indic 3 Sg · ποιέωverb of relative clause→ constative aoristποιέω: 'do, perform'; the sign.
ἐπίστευσανbelievedAor Act Indic 3 Pl · πιστεύωmain verb→ ingressive aorist (onset of faith)πιστεύω: 'believe'; the aorist captures the decisive moment of coming to faith.
εἰςinpreposition + accusative (personal commitment)
αὐτόνhimAccusativeobject of εἰς (Jesus)αὐτόν: the personal object of Johannine faith — εἰς αὐτόν expresses not mere assent but personal entrusting.
46

τινὲς δὲ ἐξ αὐτῶν ἀπῆλθον πρὸς τοὺς Φαρισαίους καὶ εἶπαν αὐτοῖς ἃ ἐποίησεν Ἰησοῦς.

But some of them went to the Pharisees and told them what Jesus had done.

Counter-response: report to the PhariseesδέThe adversative δέ contrasts with the believers of v.45. Not all respond with faith: some report to the Pharisees. This report precipitates the council of vv.47–53. The repetition of ἃ ἐποίησεν Ἰησοῦς (cf. v.45) links the faith-response and the hostile response to the same act — the same sign produces opposite effects.
τινὲςsomeNominativesubject (indefinite pronoun)
δέbutadversative connective
ἐξfrom amongpreposition + genitive (partitive)
αὐτῶνthemGenitivepartitive genitive
ἀπῆλθονwent awayAor Act Indic 3 Pl · ἀπέρχομαιmain verb→ constative aoristἀπέρχομαι: 'go away'; departing for Jerusalem to report.
πρὸςtopreposition + accusative (direction)
τοὺςtheAccusativearticle
ΦαρισαίουςPhariseesAccusativeobject of πρόςΦαρισαῖοι: the Pharisaic party, one of the two groups (with the chief priests) who convene the Sanhedrin in v.47.
καὶandcoordinating conjunction
εἶπανtoldAor Act Indic 3 Pl · λέγωmain verb (coordinated)→ constative aorist
αὐτοῖςto themDativedative of indirect object
whatAccusativerelative pronoun, direct object of εἶπαν
ἐποίησενhad doneAor Act Indic 3 Sg · ποιέωverb of relative clause→ constative aorist
ἸησοῦςJesusNominativesubject of relative clause
47

Συνήγαγον οὖν οἱ ἀρχιερεῖς καὶ οἱ Φαρισαῖοι συνέδριον καὶ ἔλεγον· Τί ποιοῦμεν, ὅτι οὗτος ὁ ἄνθρωπος πολλὰ σημεῖα ποιεῖ;

So the chief priests and the Pharisees convened the council and said, 'What are we doing? For this man performs many signs.'

Sanhedrin convened: alarm at the signsοὖνΣυνήγαγον … συνέδριον ('convened a council') — the Sanhedrin. The imperfect ἔλεγον ('were saying') implies ongoing deliberation. The rhetorical question Τί ποιοῦμεν; ('What are we doing?') expresses frustration and alarm — they acknowledge the signs are real (πολλὰ σημεῖα ποιεῖ) but feel powerless. This sets up Caiaphas' political solution.
ΣυνήγαγονconvenedAor Act Indic 3 Pl · συνάγωmain verb→ constative aoristσυνάγω: 'gather together, convene'; here the technical sense of convening a council.
οὖνthereforeinferential connective
οἱtheNominativearticle
ἀρχιερεῖςchief priestsNominativesubjectἀρχιερεύς: 'chief priest'; the priestly aristocracy (Sadducean); together with the Pharisees they represent the Sanhedrin.
καὶandcoordinating conjunction
οἱtheNominativearticle
ΦαρισαῖοιPhariseesNominativesubject (coordinated)
συνέδριονcouncilAccusativedirect object (cognate accusative)συνέδριον: 'council, Sanhedrin'; the highest Jewish governing body (71 members).
καὶandcoordinating conjunction
ἔλεγονwere sayingImpf Act Indic 3 Pl · λέγωmain verb (deliberative imperfect)→ descriptive imperfect (ongoing deliberation)
ΤίwhatAccusativeinterrogative pronoun, object of ποιοῦμεν
ποιοῦμενare we doingPres Act Indic 1 Pl · ποιέωmain verb (rhetorical question — futility)→ progressive presentποιέω: 'do'; the rhetorical question expresses bewildered inaction.
ὅτιfor / becausecausal conjunction
οὗτοςthis manNominativesubject (deictic, distanced reference)
theNominativearticle
ἄνθρωποςmanNominativepredicate nominative / appositionἄνθρωπος: 'man'; the reductive 'this man' distances them from acknowledging Jesus' identity.
πολλὰmanyAccusativeattributive adjective (object)
σημεῖαsignsAccusativedirect objectσημεῖον: 'sign'; they do not deny the miracles — they fear the political consequences.
ποιεῖperformsPres Act Indic 3 Sg · ποιέωmain verb (causal clause)→ progressive present (ongoing activity)
48

ἐὰν ἀφῶμεν αὐτὸν οὕτως, πάντες πιστεύσουσιν εἰς αὐτόν, καὶ ἐλεύσονται οἱ Ῥωμαῖοι καὶ ἀροῦσιν ἡμῶν καὶ τὸν τόπον καὶ τὸ ἔθνος.

'If we let him go on like this, everyone will believe in him, and the Romans will come and take away both our place and our nation.'

Political calculation: Roman threatasyndetonThe third-class condition ἐὰν ἀφῶμεν ('if we let him go') frames the council's political calculus: unchecked popular faith in Jesus will trigger Roman intervention. 'Our place' (τὸν τόπον) refers to the Temple and their institutional power; 'our nation' (τὸ ἔθνος) to national existence. The irony is that their very attempt to eliminate Jesus precipitates the destruction they fear — the Romans do come and destroy both the Temple and the nation in 70 CE.
ἐὰνifconditional particle (3rd class)
ἀφῶμενwe let goAor Act Subj 1 Pl · ἀφίημιverb of protasis→ constative aoristἀφίημι: 'let go, leave alone'; cf. v.44 — ironically the same word Jesus used to release Lazarus.
αὐτὸνhimAccusativedirect object
οὕτωςthus / like thisdemonstrative adverb of mannerοὕτως: 'in this way'; if Jesus continues as he is.
πάντεςallNominativesubjectπᾶς: 'all, everyone'; universal popular faith is their fear.
πιστεύσουσινwill believeFut Act Indic 3 Pl · πιστεύωmain verb of apodosis→ predictive futureπιστεύω: 'believe'; popular faith in Jesus is their political threat.
εἰςinpreposition + accusative (personal faith)
αὐτόνhimAccusativeobject of εἰς
καὶandcoordinating conjunction
ἐλεύσονταιwill comeFut Mid Indic 3 Pl · ἔρχομαιmain verb (coordinated apodosis)→ predictive futureἔρχομαι: 'come'; the Roman military intervention they dread.
οἱtheNominativearticle
ῬωμαῖοιRomansNominativesubjectῬωμαῖοι: 'Romans'; the occupying power, feared as the enforcer of order. The irony is profound: their attempt to remove Jesus leads to the very Roman destruction they fear (70 CE).
καὶandcoordinating conjunction
ἀροῦσινwill take awayFut Act Indic 3 Pl · αἴρωmain verb (future)→ predictive futureαἴρω: 'take away, remove'; ironically cf. v.39 (Ἄρατε τὸν λίθον) and v.41 — the same verb used in the miracle is now used of Roman destruction.
ἡμῶνourGenitivegenitive of possession (fronted)
καὶbothcorrelative (καὶ … καὶ = both … and)
τὸνtheAccusativearticle
τόπονplaceAccusativedirect objectτόπος: 'place'; a technical term for the Temple in Jewish usage (cf. 2 Macc 5:19; Acts 6:13–14; 21:28); here = the Temple and its political power.
καὶandcorrelative
τὸtheAccusativearticle
ἔθνοςnationAccusativedirect object (coordinated)ἔθνος: 'nation, people'; the Jewish nation. The double object τόπον … ἔθνος = Temple-complex + national existence.
49

εἷς δέ τις ἐξ αὐτῶν Καϊάφας, ἀρχιερεὺς ὢν τοῦ ἐνιαυτοῦ ἐκείνου, εἶπεν αὐτοῖς· Ὑμεῖς οὐκ οἴδατε οὐδέν,

But one of them, Caiaphas, who was high priest that year, said to them, 'You know nothing at all,'

Caiaphas' intervention: political pragmatismδέCaiaphas steps in with contemptuous dismissal of the council's hand-wringing. The phrase ἀρχιερεὺς ὢν τοῦ ἐνιαυτοῦ ἐκείνου ('being high priest that year') has generated discussion: was the office annual? In fact it was not — Caiaphas held it from c.18–36 CE — but τοῦ ἐνιαυτοῦ ἐκείνου may simply mean 'that fateful year' or reflect popular usage (the narrator repeats the phrase in v.51 and 18:13). Ὑμεῖς οὐκ οἴδατε οὐδέν ('you know nothing at all') is a blunt rebuke — Caiaphas positions himself as the realist.
εἷςoneNominativesubject (numeral / indefinite)εἷς: 'one'; εἷς τις ἐξ αὐτῶν = 'a certain one of them.'
δέbutmild adversative connective
τιςa certain oneNominativeindefinite pronoun (reinforcing εἷς)
ἐξfrom amongpreposition + genitive (partitive)
αὐτῶνthemGenitivepartitive genitive
ΚαϊάφαςCaiaphasNominativenominative (apposition identifying the one)Καϊάφας: Joseph Caiaphas, high priest c. 18–36 CE; son-in-law of Annas; the pragmatic political mind of the Sanhedrin.
ἀρχιερεὺςhigh priestNominativepredicate nominative / appositionἀρχιερεύς: 'high priest'; the office held by Caiaphas that fateful year.
ὢνbeingPres Act Ptc Nom Sg Masc · εἰμίcircumstantial participle (causal/concessive — identifying his role)→ progressive presentεἰμί: 'be'; ἀρχιερεὺς ὢν identifies his position.
τοῦof thatGenitivearticle
ἐνιαυτοῦyearGenitivegenitive of timeἐνιαυτός: 'year'; τοῦ ἐνιαυτοῦ ἐκείνου = 'that [fateful] year'; repeated in v.51 and 18:13.
ἐκείνουthatGenitiveattributive demonstrativeἐκεῖνος: 'that'; emphasizes the historical and theological significance of the year.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb→ constative aorist
αὐτοῖςto themDativedative of indirect object
ὙμεῖςyouNominativeemphatic subject pronounὑμεῖς: emphatic, setting up the contrast with his own realism.
οὐκnotnegative particle
οἴδατεknowPerf Act Indic 2 Pl · οἶδαmain verb→ intensive perfectοἶδα: 'know'; the blunt assessment dismisses the council's deliberations.
οὐδένnothingAccusativedirect object (double negative = emphatic)οὐδέν: 'nothing'; with οὐκ = 'nothing at all.'
50

οὐδὲ λογίζεσθε ὅτι συμφέρει ὑμῖν ἵνα εἷς ἄνθρωπος ἀποθάνῃ ὑπὲρ τοῦ λαοῦ καὶ μὴ ὅλον τὸ ἔθνος ἀπόληται.

'nor do you take into account that it is expedient for you that one man should die on behalf of the people, and not the whole nation perish.'

Caiaphas' utilitarian calculationοὐδέCaiaphas deploys the principle of political expediency: it is better for one man to die than for the nation to be destroyed. συμφέρει ('it is expedient, it is to our advantage') is a utilitarian calculation. The ἵνα clause introduces the indirect statement in the Johannine manner. The narrator will immediately supply the double irony (vv.51–52): Caiaphas was right, but for entirely different theological reasons than he imagined.
οὐδέnornegative coordinating conjunction
λογίζεσθεdo you take into accountPres Mid Indic 2 Pl · λογίζομαιmain verb→ progressive present (ongoing failure to reckon)λογίζομαι: 'reckon, take into account, consider'; Paul's favorite verb for theological reckoning; here used in a purely pragmatic sense by Caiaphas.
ὅτιthatcomplementary conjunction (content of reckoning)
συμφέρειit is expedientPres Act Indic 3 Sg · συμφέρωmain verb of indirect content clause→ gnomic presentσυμφέρω: 'be profitable, be expedient'; purely political utility; contrast the theological irony the narrator supplies in vv.51–52.
ὑμῖνfor youDativedative of advantage
ἵναthatἵνα = content clause (Johannine substitute for indirect statement)
εἷςoneNominativenumeral, subjectεἷς: 'one'; the irony: this 'one man' will in fact gather the scattered children of God (vv.51–52).
ἄνθρωποςmanNominativesubject (apposition to εἷς)ἄνθρωπος: 'man'; reductive reference to Jesus.
ἀποθάνῃshould dieAor Act Subj 3 Sg · ἀποθνήσκωverb of ἵνα clause→ constative aoristἀποθνήσκω: 'die'; Caiaphas urges Jesus' execution as political expediency.
ὑπὲρon behalf ofpreposition + genitive (substitution/benefit)ὑπέρ: 'on behalf of, for the sake of'; the preposition that Paul and John use for vicarious atonement (Rom 5:6, 8; John 10:11; 15:13; 1 John 3:16) — here used by Caiaphas in purely political sense, which the narrator will subvert.
τοῦtheGenitivearticle
λαοῦpeopleGenitiveobject of ὑπέρλαός: 'people' (the Jewish people); the narrator will widen 'the people' to include the scattered children of God (v.52).
καὶandcoordinating conjunction
μὴnotnegative particle (in ἵνα μή clause)
ὅλονwholeNominativeattributive adjectiveὅλος: 'whole, entire.'
τὸtheNominativearticle
ἔθνοςnationNominativesubject of ἀπόληταιἔθνος: 'nation'; cf. v.48.
ἀπόληταιshould perishAor Mid Subj 3 Sg · ἀπόλλυμιverb of negative purpose clause→ constative aoristἀπόλλυμι: 'destroy, perish'; cf. 3:16 (God so loved the world that the world might not perish) — the same verb, inverted in irony.
51

τοῦτο δὲ ἀφ᾿ ἑαυτοῦ οὐκ εἶπεν, ἀλλὰ ἀρχιερεὺς ὢν τοῦ ἐνιαυτοῦ ἐκείνου ἐπροφήτευσεν ὅτι ἔμελλεν Ἰησοῦς ἀποθνήσκειν ὑπὲρ τοῦ ἔθνους,

He did not say this of his own accord, but being high priest that year he prophesied that Jesus was going to die on behalf of the nation,

Narrator's theological commentary: unwitting prophecyδέThe narrator's aside is the theological heart of the Caiaphas episode. τοῦτο … ἀφ᾿ ἑαυτοῦ οὐκ εἶπεν ('he did not say this from himself') echoes language used of false prophets and of Jesus himself (John 7:28; 8:28, 42; 14:10 — 'not from myself'). The paradox: the very man who arranges Jesus' death is the vehicle of God's prophetic word about its meaning. ἐπροφήτευσεν ('prophesied') is the narrator's term; Caiaphas does not know he is prophesying. The high-priestly office was believed to carry oracular potential in some traditions (Philo, Spec. Leg. 4.191; Josephus, Ant. 3.214–215). ἔμελλεν ('was going to / was about to') with the present infinitive ἀποθνήσκειν expresses divine necessity.
τοῦτοthisAccusativedirect object (cataphoric / anaphoric)
δέnownarrative connective (narrator's aside)
ἀφ᾿frompreposition + genitive (source)
ἑαυτοῦhimselfGenitivereflexive pronoun (source of speech)ἑαυτοῦ: 'of himself'; ἀφ᾿ ἑαυτοῦ (from himself) — the standard Johannine formula for autonomous speech vs. divine authorization (cf. 7:28; 8:28, 42; 14:10; 16:13).
οὐκnotnegative particle
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb→ constative aoristλέγω: 'say'; the narrator retroactively reframes Caiaphas' political counsel as prophetic speech.
ἀλλὰbutadversative conjunction
ἀρχιερεὺςhigh priestNominativepredicate nominative / apposition
ὢνbeingPres Act Ptc Nom Sg Masc · εἰμίcircumstantial participle (causal — his office explains the prophetic function)→ progressive presentεἰμί: the narrator repeats the phrase ἀρχιερεὺς ὢν τοῦ ἐνιαυτοῦ ἐκείνου from v.49 to link office and prophecy.
τοῦof thatGenitivearticle
ἐνιαυτοῦyearGenitivegenitive of time
ἐκείνουthatGenitiveattributive demonstrative
ἐπροφήτευσενprophesiedAor Act Indic 3 Sg · προφητεύωmain verb (the narrator's interpretation)→ constative aoristπροφητεύω: 'prophesy'; the narrator supplies the word Caiaphas would never use of himself — his cynical political counsel is re-read as divinely commissioned prophecy.
ὅτιthatcomplementary conjunction (content of prophecy)
ἔμελλενwas going toImpf Act Indic 3 Sg · μέλλωmain verb of indirect content clause→ descriptive imperfect (divine necessity in progress)μέλλω: 'be about to, be destined'; with infinitive expresses near-future or divine necessity.
ἸησοῦςJesusNominativesubject
ἀποθνήσκεινto diePres Act Inf · ἀποθνήσκωcomplementary infinitive (w/ ἔμελλεν)→ progressive present (destiny unfolding)ἀποθνήσκω: 'die'; what Caiaphas planned as political expediency, the narrator names as divine destiny.
ὑπὲρon behalf ofpreposition + genitive (substitution/benefit)ὑπέρ: cf. v.50 — the same preposition now carried to its full theological weight.
τοῦtheGenitivearticle
ἔθνουςnationGenitiveobject of ὑπέρἔθνος: 'nation'; cf. v.48. The 'nation' will be expanded in v.52 to include the scattered children of God.
52

καὶ οὐχ ὑπὲρ τοῦ ἔθνους μόνον, ἀλλ᾿ ἵνα καὶ τὰ τέκνα τοῦ θεοῦ τὰ διεσκορπισμένα συναγάγῃ εἰς ἕν.

and not for the nation only, but also so that he might gather into one the children of God who are scattered abroad.

Narrator's expansion: the universal scope of the deathκαίThe narrator extends Caiaphas' prophecy beyond what he intended: the death of Jesus will not just preserve the Jewish nation but will gather the scattered children of God (τὰ τέκνα τοῦ θεοῦ τὰ διεσκορπισμένα) 'into one.' τὰ διεσκορπισμένα ('the scattered') may allude to Ezek 34; 37; 11:17 (God gathering the scattered Israel) but is here universalized to include all who are God's children by faith. συναγάγῃ εἰς ἕν ('gather into one') anticipates the unity prayer of John 17 (vv.11, 21–23).
καὶandcoordinating conjunction
οὐχnotnegative particle
ὑπὲρforpreposition + genitive (benefit)
τοῦtheGenitivearticle
ἔθνουςnationGenitiveobject of ὑπέρἔθνος: 'nation'; the initial scope of Caiaphas' prophecy.
μόνονonlyadverb (restrictive)μόνον: 'only'; the limiting adverb that the narrator immediately breaks open.
ἀλλ᾿but alsostrong adversative
ἵναso thatpurpose conjunction (expanding the scope)
καὶalsoadverbial particle (inclusive)
τὰtheAccusativearticle (substantivizing participle)
τέκναchildrenAccusativedirect object of συναγάγῃτέκνον: 'child'; cf. 1:12 — those who receive Jesus are given authority to become children of God.
τοῦofGenitivearticle
θεοῦGodGenitivegenitive of relationshipθεός: 'God'; τέκνα τοῦ θεοῦ — the elect/believing community broadly conceived.
τὰthe onesAccusativearticle (substantivizing participle)
διεσκορπισμέναscatteredPerf Pass Ptc Acc Pl Neut · διασκορπίζωattributive participle (describing τέκνα)→ intensive perfect (present state of scatteredness)διασκορπίζω: 'scatter'; OT background in Ezek 34:5–6, 12; 37:21 — the ingathering of scattered Israel extended to all God's children.
συναγάγῃhe might gatherAor Act Subj 3 Sg · συνάγωpurpose clause verb→ constative aoristσυνάγω: 'gather together'; the eschatological ingathering; cf. the Good Shepherd bringing other sheep (10:16) and the unity of ch.17.
εἰςintopreposition + accusative (destination/unity)
ἕνoneAccusativeobject of εἰς (unity)εἷς: 'one'; εἰς ἕν = 'into unity'; cf. 17:11, 21, 22, 23.
53

ἀπ᾿ ἐκείνης οὖν τῆς ἡμέρας ἐβουλεύσαντο ἵνα ἀποκτείνωσιν αὐτόν.

So from that day on they plotted to put him to death.

Formal decision: the death-plotοὖνThe temporal marker ἀπ᾿ ἐκείνης τῆς ἡμέρας ('from that day') marks the Sanhedrin's decision as the point of no return in the narrative — the pivot that makes the passion inevitable. ἐβουλεύσαντο ('they plotted') signals a formal deliberative decision, not mere hostile sentiment. The ἵνα + subjunctive ἀποκτείνωσιν gives the content of the plot: to kill him.
ἀπ᾿frompreposition + genitive (temporal starting point)
ἐκείνηςthatGenitiveattributive demonstrativeἐκεῖνος: 'that'; the fateful day of the Sanhedrin meeting.
οὖνthereforeinferential connective
τῆςtheGenitivearticle
ἡμέραςdayGenitivegenitive of time (with ἀπό)ἡμέρα: 'day'; cf. v.49 ἐκείνου — the same demonstrative echoes.
ἐβουλεύσαντοthey plottedAor Mid Indic 3 Pl · βουλεύομαιmain verb→ constative aorist (formal decision)βουλεύομαι: 'deliberate, plot, plan'; the formal council decision to kill Jesus; cf. the similar formal decisions in 7:19, 25; 8:37, 40.
ἵναthatἵνα + subj. (content of the plot)
ἀποκτείνωσινthey might killAor Act Subj 3 Pl · ἀποκτείνωpurpose/content clause verb→ constative aoristἀποκτείνω: 'kill'; the verb used at 5:18; 7:1, 19, 20, 25; 8:37, 40 for the hostile intent that now reaches formal resolution.
αὐτόνhimAccusativedirect object (Jesus)
54

Ὁ οὖν Ἰησοῦς οὐκέτι παρρησίᾳ περιεπάτει ἐν τοῖς Ἰουδαίοις, ἀλλὰ ἀπῆλθεν ἐκεῖθεν εἰς τὴν χώραν ἐγγὺς τῆς ἐρήμου, εἰς Ἐφραὶμ λεγομένην πόλιν, κἀκεῖ ἔμεινεν μετὰ τῶν μαθητῶν.

Jesus therefore no longer walked openly among the Judeans, but went from there to the region near the wilderness, to a town called Ephraim, and there he stayed with the disciples.

Strategic withdrawal: Jesus withdraws to EphraimοὖνJesus' withdrawal is a strategic retreat in light of the death-plot. παρρησίᾳ ('openly') echoes the same word used of his teaching in 7:4, 13, 26; 10:24; 11:14 — now he retreats from public movement. Ephraim (ἡ Ἐφραὶμ πόλις) is generally identified with the OT Ephron / ʿAfrā (modern et-Taiyibeh), about 4–5 miles northeast of Bethel, near the desert. The μένω ('stayed') with the disciples mirrors the disciples' stay in 1:39 and the invitation to abide in 15:4–10.
theNominativearticle
οὖνthereforeinferential connective
ἸησοῦςJesusNominativesubject
οὐκέτιno longernegative temporal adverbοὐκέτι: 'no longer'; the public phase of his ministry is suspended.
παρρησίᾳopenlyDativedative of mannerπαρρησία: 'openness, boldness'; cf. 7:4, 13, 26; 10:24; 11:14.
περιεπάτειwas walkingImpf Act Indic 3 Sg · περιπατέωmain verb→ descriptive imperfect (ongoing pattern now stopped)περιπατέω: 'walk, live'; cf. 7:1 where the same verb described his avoiding Judea.
ἐνamongpreposition + dative (sphere)
τοῖςtheDativearticle
ἸουδαίοιςJudeansDativedative of sphere/placeἸουδαῖοι: the Jerusalem authorities/region where the threat is greatest.
ἀλλὰbutadversative conjunction
ἀπῆλθενwent awayAor Act Indic 3 Sg · ἀπέρχομαιmain verb→ constative aoristἀπέρχομαι: 'go away'; a deliberate withdrawal.
ἐκεῖθενfrom therelocative adverb (source)ἐκεῖθεν: 'from there'; from the Bethany area.
εἰςintopreposition + accusative (destination)
τὴνtheAccusativearticle
χώρανregionAccusativeobject of εἰςχώρα: 'region, country'; the district around Ephraim.
ἐγγὺςnearadverb of proximity (with genitive)ἐγγύς: 'near'; cf. v.18 — the same word used of Bethany's proximity to Jerusalem.
τῆςtheGenitivearticle
ἐρήμουwildernessGenitivegenitive of reference (with ἐγγύς)ἔρημος: 'wilderness, desert'; the Judean wilderness east of Bethel; cf. 1:23 (the Baptist's voice in the wilderness).
εἰςtopreposition + accusative (apposition)
ἘφραὶμEphraimAccusativeproper name (apposition to χώραν)Ἐφραίμ: 'Ephraim'; generally identified with modern et-Taiyibeh, c. 4–5 miles NE of Bethel, near the desert edge; only here in the NT.
λεγομένηνcalledPres Pass Ptc Acc Sg Fem · λέγωattributive participle (identifying the town by name)→ progressive presentλέγω: 'call, name'; cf. the Johannine identification formula (4:5; 11:16; 19:13, 17).
πόλινtownAccusativedirect object (apposition clarifying Ephraim as a πόλις)πόλις: 'city, town'; unlike Bethany (κώμη, v.1), Ephraim is called a πόλις.
κἀκεῖand thereadverbial particle (καὶ + ἐκεῖ crasis)κἀκεῖ: crasis of καὶ ἐκεῖ.
ἔμεινενstayedAor Act Indic 3 Sg · μένωmain verb→ constative aoristμένω: 'remain, stay, abide'; a key Johannine verb; here literal physical abiding with his disciples in safety.
μετὰwithpreposition + genitive (accompaniment)
τῶνtheGenitivearticle
μαθητῶνdisciplesGenitiveobject of μετάμαθητής: 'disciple'; the inner circle who remain with Jesus during the withdrawal.
55

Ἦν δὲ ἐγγὺς τὸ πάσχα τῶν Ἰουδαίων, καὶ ἀνέβησαν πολλοὶ εἰς Ἱεροσόλυμα ἐκ τῆς χώρας πρὸ τοῦ πάσχα ἵνα ἁγνίσωσιν ἑαυτούς.

Now the Passover of the Judeans was near, and many went up from the countryside to Jerusalem before the Passover to purify themselves.

Temporal setting: Passover approachesδέThe narrator introduces the temporal frame that will dominate chs.12–19: the third Passover in John (cf. 2:13; 6:4). ἐγγύς ('near') with Passover parallels the proximity of Bethany to Jerusalem (v.18) — a verbal echo. The pilgrims go up (ἀνέβησαν — the standard term for the Jerusalem pilgrimage) to purify themselves (ἁγνίσωσιν ἑαυτούς) — ritual purification (immersion, separation from corpse-impurity) was required before the feast.
ἮνwasImpf Act Indic 3 Sg · εἰμίlinking verb (existential)→ descriptive imperfect
δέnowconnective (new temporal frame)
ἐγγὺςnearpredicate adjective/adverb (proximity)ἐγγύς: 'near'; cf. v.18 (Bethany near Jerusalem) — Passover is now the proximate horizon.
τὸtheNominativearticle
πάσχαPassoverNominativesubjectπάσχα: 'Passover'; from Hebrew פֶּסַח (Pesach); the third Passover in John, the one at which Jesus will be crucified (cf. 2:13; 6:4; 13:1; 18:28, 39; 19:14).
τῶνof theGenitivearticle
ἸουδαίωνJudeansGenitivegenitive of belonging / identificationἸουδαῖοι: John's repeated formula 'the Passover of the Judeans' marks the feast from a slight narrative distance (cf. 2:13; 6:4).
καὶandcoordinating conjunction
ἀνέβησανwent upAor Act Indic 3 Pl · ἀναβαίνωmain verb→ constative aoristἀναβαίνω: 'go up'; the standard verb for the Jerusalem pilgrimage (cf. 7:8, 10, 14; 12:20).
πολλοὶmanyNominativesubject (substantival adjective)
εἰςtopreposition + accusative (destination)
ἹεροσόλυμαJerusalemAccusativeobject of εἰςἹεροσόλυμα: Greek form; the Greek NT uses both Ἱεροσόλυμα and Ἰερουσαλήμ.
ἐκfrompreposition + genitive (source)
τῆςtheGenitivearticle
χώραςcountrysideGenitivegenitive of sourceχώρα: 'country, countryside'; cf. v.54 — the regions beyond Jerusalem.
πρὸbeforepreposition + genitive (time before)πρό: 'before' (temporal); pilgrims arrived early for purification.
τοῦtheGenitivearticle
πάσχαPassoverGenitiveobject of πρό (temporal)πάσχα: Passover; the early arrival for pre-feast purification.
ἵναso thatpurpose conjunction
ἁγνίσωσινthey might purifyAor Act Subj 3 Pl · ἁγνίζωpurpose clause verb→ constative aoristἁγνίζω: 'purify, cleanse'; ritual purification before Passover required immersion and separation from impurity sources (Num 9:10–11; 2 Chr 30:17–18; m. Pesahim 9:1).
ἑαυτούςthemselvesAccusativereflexive direct objectἑαυτός: reflexive; the pilgrims perform their own purification.
56

ἐζήτουν οὖν τὸν Ἰησοῦν καὶ ἔλεγον μετ᾿ ἀλλήλων ἐν τῷ ἱερῷ ἑστηκότες· Τί δοκεῖ ὑμῖν; ὅτι οὐ μὴ ἔλθῃ εἰς τὴν ἑορτήν;

They were seeking Jesus and saying to one another while standing in the temple, 'What do you think? That he will surely not come to the feast?'

Crowd speculation: will Jesus appear?οὖνThe imperfects ἐζήτουν and ἔλεγον picture ongoing searching and talking among the pilgrims in the temple courts. The idiom ἑστηκότες ἐν τῷ ἱερῷ ('standing in the temple') sets the scene. The rhetorical question Τί δοκεῖ ὑμῖν; ('What do you think?') introduces a discussion; ὅτι οὐ μὴ ἔλθῃ ('that he will surely not come') uses the emphatic double negative, expressing the expectation shaped by the arrest-order of v.57.
ἐζήτουνwere seekingImpf Act Indic 3 Pl · ζητέωmain verb→ descriptive imperfect (ongoing searching)ζητέω: 'seek'; the same verb used of hostile searching (7:1; 11:8) — here the pilgrims' curious searching.
οὖνthereforecontinuative connective
τὸνtheAccusativearticle
ἸησοῦνJesusAccusativedirect object
καὶandcoordinating conjunction
ἔλεγονwere sayingImpf Act Indic 3 Pl · λέγωmain verb (coordinated imperfect)→ descriptive imperfect (ongoing conversation)
μετ᾿withpreposition + genitive (accompaniment — reciprocal)
ἀλλήλωνone anotherGenitivereciprocal pronoun (object of μετά)ἀλλήλων: 'one another'; the conversation is mutual, among the pilgrims.
ἐνinpreposition + dative (place)
τῷtheDativearticle
ἱερῷtempleDativedative of placeἱερόν: 'temple (precinct)'; the Court of Gentiles/Women where pilgrims gathered.
ἑστηκότεςstandingPerf Act Ptc Nom Pl Masc · ἵστημιcircumstantial participle of manner (current position)→ intensive perfect (current standing)ἵστημι: 'stand'; the perfect participle indicates the continued standing posture — they are there, in place, looking for Jesus.
ΤίwhatAccusativeinterrogative pronoun
δοκεῖdoes it seemPres Act Indic 3 Sg · δοκέωmain verb (rhetorical question)→ progressive presentδοκέω: 'seem, think'; Τί δοκεῖ ὑμῖν; = 'What do you think?' — a common deliberative formula.
ὑμῖνto youDativedative of reference
ὅτιthatcomplementary conjunction (content of opinion)
οὐnotnegative particle (double negative)
μήnotnegative particle (emphatic denial)οὐ μή + subjunctive = emphatic denial: 'surely will not.'
ἔλθῃhe will comeAor Act Subj 3 Sg · ἔρχομαιverb with double negative (οὐ μή + subj.)→ constative aoristἔρχομαι: 'come'; the pilgrims' question — given the arrest order, will Jesus risk appearing at the feast?
εἰςtopreposition + accusative (destination)
τὴνtheAccusativearticle
ἑορτήνfeastAccusativeobject of εἰςἑορτή: 'feast'; the Passover; cf. 7:8 where Jesus said he was 'not going up to this feast' — now the pilgrims wonder if he will come.
57

δεδώκεισαν δὲ οἱ ἀρχιερεῖς καὶ οἱ Φαρισαῖοι ἐντολὴν ἵνα ἐάν τις γνῷ ποῦ ἐστιν μηνύσῃ, ὅπως πιάσωσιν αὐτόν.

Now the chief priests and the Pharisees had given orders that if anyone knew where he was, he should report it, so that they might arrest him.

The warrant: arrest order closes the chapterδέThe chapter closes with the pluperfect δεδώκεισαν ('had given') — the orders were already in place before the pilgrims arrived, explaining the fearful speculation of v.56. The conditional ἐάν τις γνῷ ποῦ ἐστιν ('if anyone knows where he is') is an indefinite condition. μηνύσῃ ('should report') echoes police-state informant language. ὅπως πιάσωσιν ('so that they might arrest him') uses ὅπως (a more emphatic purpose conjunction than ἵνα here) with the arrest verb πιάζω (cf. 7:30, 32, 44; 8:20; 10:39).
δεδώκεισανhad givenPlupf Act Indic 3 Pl · δίδωμιmain verb (pluperfect = prior completed action)→ pluperfect (order given before pilgrims arrived)δίδωμι: 'give'; δεδώκεισαν ἐντολήν = 'had issued a command/order'; the pluperfect situates the warrant earlier than the scene of v.56.
δέnownarrative connective (explanatory)
οἱtheNominativearticle
ἀρχιερεῖςchief priestsNominativesubject
καὶandcoordinating conjunction
οἱtheNominativearticle
ΦαρισαῖοιPhariseesNominativesubject (coordinated)Φαρισαῖοι: cf. v.47 — the same coalition that met in council.
ἐντολὴνan orderdirect object (δεδώκεισαν ἐντολήν = 'had issued orders')ἐντολή: 'commandment, order'; here an official warrant; elsewhere in John the word denotes Jesus' or the Father's commandments (10:18; 12:49–50; 13:34; 14:15; 15:10, 12).
ἵναthatἵνα (content of the order)
ἐάνifconditional particle (3rd class)
τιςanyoneNominativesubject (indefinite)
γνῷknowsAor Act Subj 3 Sg · γινώσκωverb of protasis (3rd class condition)→ constative aoristγινώσκω: 'know, come to know'; knowing Jesus' location.
ποῦwhereinterrogative adverb (indirect question)
ἐστινhe isPres Act Indic 3 Sg · εἰμίmain verb of indirect question→ progressive present
μηνύσῃhe should reportAor Act Subj 3 Sg · μηνύωapodosis verb (result/content of ἵνα)→ constative aoristμηνύω: 'report, inform, reveal'; a legal/informant term (cf. Acts 23:30; Luke 20:37); the only NT occurrence in this sense.
ὅπωςso thatpurpose conjunction (stronger than ἵνα)ὅπως: 'so that, in order that'; the purpose of the report is arrest.
πιάσωσινthey might arrestAor Act Subj 3 Pl · πιάζωpurpose clause verb→ constative aoristπιάζω: 'seize, arrest'; cf. 7:30, 32, 44; 8:20; 10:39; 11:57 — the verb of arrest attempts that repeatedly fail until the hour comes.
αὐτόνhimAccusativedirect object (Jesus)αὐτόν: the chapter closes with Jesus as the hunted object — the sign of life has set in motion the machinery of death.