Greek Text · Translation · Interlinear · Discourse Structure

The Gospel according to John, Chapter 12ΚΑΤΑ ΙΩΑΝΝΗΝ ΙΒ′

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

Ὁ οὖν Ἰησοῦς πρὸ ἓξ ἡμερῶν τοῦ πάσχα ἦλθεν εἰς Βηθανίαν, ὅπου ἦν Λάζαρος, ὃν ἤγειρεν ἐκ νεκρῶν Ἰησοῦς.

So Jesus, six days before the Passover, came to Bethany, where Lazarus was, whom Jesus had raised from the dead.

Narrative resumptionοὖνThe inferential οὖν picks up from ch.11 (the Sanhedrin's death-plot of 11:53–57). The temporal notice 'six days before Passover' anchors the passion-week chronology. The relative clause re-identifies Lazarus for readers.
theNominativearticle
οὖνso/theninferential/resumptive particle
ἸησοῦςJesusNominativesubjectἸησοῦς: Jesus.
πρὸbeforepreposition + genitive (time)
ἓξsixnumeral
ἡμερῶνdaysGenitivegenitive of time (extent)ἡμέρα: 'day'; πρὸ ἕξ ἡμερῶν = 'six days before,' a temporal genitive with πρό.
τοῦof theGenitivearticle
πάσχαPassoverGenitivegenitive (reference)πάσχα: 'Passover,' the great spring festival commemorating the Exodus; here marking the passion-week start.
ἦλθενcameAor Act Indic 3 Sg · ἔρχομαιmain verb→ constative aoristἔρχομαι: 'come, go'; the arrival launches the passion narrative.
εἰςto/intopreposition + accusative (goal)
ΒηθανίανBethanyAccusativeaccusative of goalΒηθανία: village on the eastern slope of the Mount of Olives, ca. 3 km from Jerusalem; home of Mary, Martha, and Lazarus.
ὅπουwhererelative adverb (place)
ἦνwasImpf Act Indic 3 Sg · εἰμίverb of location→ descriptive imperfect
ΛάζαροςLazarusNominativesubject of ἦνΛάζαρος: 'Lazarus,' from Heb. אֶלְעָזָר (Eleazar, 'God has helped'); central figure of ch.11.
ὃνwhomAccusativeaccusative relative pronoun (object of ἤγειρεν)
ἤγειρενhad raisedAor Act Indic 3 Sg · ἐγείρωrelative clause verb→ constative aorist (re-identification)ἐγείρω: 'raise, rouse'; here from the dead — the climactic sign of ch.11.
ἐκfrompreposition + genitive (separation)
νεκρῶνthe deadGenitivegenitive of separationνεκρός: 'dead (one)'; ἐκ νεκρῶν = 'from the dead,' standard NT resurrection formula.
ἸησοῦςJesusNominativesubject restated
2

ἐποίησαν οὖν αὐτῷ δεῖπνον ἐκεῖ, καὶ ἡ Μάρθα διηκόνει, ὁ δὲ Λάζαρος εἷς ἦν τῶν ἀνακειμένων σὺν αὐτῷ.

So they made him a supper there, and Martha was serving, while Lazarus was one of those reclining at table with him.

Scene-setting continuationοὖνThe imperfect διηκόνει characterizes Martha's ongoing service — contrasting with the dramatic gesture to follow. Lazarus' presence at table displays his restored life and draws the crowd (v.9).
ἐποίησανthey madeAor Act Indic 3 Pl · ποιέωmain verb→ constative aoristποιέω: 'make, do, give'; here 'give a dinner.'
οὖνsoinferential particle
αὐτῷfor himDativedative of advantage (beneficiary)
δεῖπνονsupperAccusativedirect objectδεῖπνον: 'supper, dinner,' the main evening meal; thematically prefigures the Last Supper of ch.13.
ἐκεῖthereadverb of place
καὶandcoordinating conjunction
theNominativearticle
ΜάρθαMarthaNominativesubjectΜάρθα: 'Martha,' Aramaic for 'mistress/lady'; her role of service echoes Luke 10:38–42.
διηκόνειwas servingImpf Act Indic 3 Sg · διακονέωmain verb (descriptive)→ descriptive imperfectδιακονέω: 'serve, wait on tables'; root of διάκονος (deacon/servant). The imperfect pictures Martha's characteristic activity.
theNominativearticle
δὲbut/andpostpositive contrastive particle
ΛάζαροςLazarusNominativesubject
εἷςoneNominativepredicate adjectiveεἷς: 'one'; here partitive — 'one of those reclining.'
ἦνwasImpf Act Indic 3 Sg · εἰμίcopulative verb→ descriptive imperfect
τῶνof thoseGenitivepartitive genitive
ἀνακειμένωνreclining (at table)Pres Mid Ptc Gen Pl Masc · ἀνάκειμαιsubstantival participle (partitive genitive)→ descriptive presentἀνάκειμαι: 'recline at table'; Hellenistic reclining posture at formal meals.
σὺνwithpreposition + dative (accompaniment)
αὐτῷhimDativedative of accompaniment
3

ἡ οὖν Μαριὰμ λαβοῦσα λίτραν μύρου νάρδου πιστικῆς πολυτίμου ἤλειψεν τοὺς πόδας τοῦ Ἰησοῦ καὶ ἐξέμαξεν ταῖς θριξὶν αὐτῆς τοὺς πόδας αὐτοῦ· ἡ δὲ οἰκία ἐπληρώθη ἐκ τῆς ὀσμῆς τοῦ μύρου.

Mary therefore, taking a pound of costly pure nard ointment, anointed the feet of Jesus and wiped his feet with her hair, and the house was filled with the fragrance of the ointment.

Narrative climaxοὖνThe sequence of aorist participle (λαβοῦσα) + aorist indicatives (ἤλειψεν, ἐξέμαξεν) propels the lavish act. The final passive ἐπληρώθη extends the gift's fragrance to the whole house — a sensory emblem of devotion.
theNominativearticle
οὖνthereforeinferential particle
ΜαριὰμMaryNominativesubjectΜαριάμ: 'Mary,' Hebraized form of Μαρία; sister of Martha and Lazarus.
λαβοῦσαtakingAor Act Ptc Nom Sg Fem · λαμβάνωadverbial participle (antecedent action)→ constative aoristλαμβάνω: 'take, receive'; the participle precedes the main verb in time.
λίτρανa poundAccusativedirect objectλίτρα: 'pound' (Roman libra ≈ 327 g); an exceptionally large quantity of precious ointment.
μύρουof ointmentGenitivegenitive (of material/content)μύρον: 'ointment, perfume, myrrh-oil'; imported luxury used in burial preparation and special anointing.
νάρδουof nardGenitivegenitive (of species)νάρδος: spikenard (Nardostachys jatamansi), an aromatic plant from the Himalayas; the most costly imported perfume in the ancient Mediterranean world.
πιστικῆςgenuine/pureGenitiveattributive adjective (genitive agreeing with νάρδου)πιστικός: debated; probably 'genuine, unadulterated' (cf. πιστός); possibly a trade name or regional designation. The emphasis is on the ointment's authenticity and therefore its exceptional value.
πολυτίμουcostlyGenitiveattributive adjective (genitive)πολύτιμος: 'very precious, of great worth' (πολύ + τιμή); John emphasizes the costliness that Judas will monetize in his objection.
ἤλειψενanointedAor Act Indic 3 Sg · ἀλείφωmain verb→ constative aoristἀλείφω: 'anoint, rub with oil'; used of practical/honorary anointing (contrast χρίω, more specifically messianic). Anointing the feet rather than the head intensifies the humility of the act.
τοὺςtheAccusativearticle
πόδαςfeetAccusativedirect objectπούς: 'foot'; anointing the feet (not the head as in Mark/Matthew) is a gesture of even deeper self-abasement.
τοῦofGenitivearticle
ἸησοῦJesusGenitivegenitive (possession)
καὶandcoordinating conjunction
ἐξέμαξενwipedAor Act Indic 3 Sg · ἐκμάσσωmain verb (second action)→ constative aoristἐκμάσσω: 'wipe off/dry'; a deliberately shocking act — a Jewish woman's unbound hair was a sign of intimacy normally reserved for the private sphere. Cf. 11:2 where this act is mentioned proleptically.
ταῖςwith theDativearticle
θριξὶνhairDativedative of instrumentθρίξ (gen. τριχός): 'hair'; using loosened hair as a towel conveys both extravagance and profound submission.
αὐτῆςherGenitivegenitive (possession)
τοὺςtheAccusativearticle
πόδαςfeetAccusativedirect object
αὐτοῦhisGenitivegenitive (possession)
theNominativearticle
δὲandmild adversative/continuative particle
οἰκίαhouseNominativesubjectοἰκία: 'house, household'; the fragrance filling the whole house is a sensory climax — a detail unique to John.
ἐπληρώθηwas filledAor Pass Indic 3 Sg · πληρόωmain verb→ constative aorist (passive)πληρόω: 'fill, fulfill'; used both of fragrance and of fulfillment of Scripture — a Johannine keyword.
ἐκwith/frompreposition + genitive (source/cause)
τῆςtheGenitivearticle
ὀσμῆςfragranceGenitivegenitive (source/content)ὀσμή: 'smell, odor, fragrance'; cf. 2 Cor 2:15 (the fragrance of Christ).
τοῦof theGenitivearticle
μύρουointmentGenitivegenitive (of material)
4

Λέγει δὲ Ἰούδας ὁ Ἰσκαριώτης, εἷς τῶν μαθητῶν αὐτοῦ, ὁ μέλλων αὐτὸν παραδιδόναι·

But Judas Iscariot, one of his disciples, the one about to betray him, said —

Contrastive responseδὲJohn names the objector immediately and provides two appositive identifications — 'one of the disciples' and 'the one about to betray him' — before his words (v.5), casting ominous shadow over the objection. The present participle μέλλων παραδιδόναι is anticipatory.
ΛέγειsaysPres Act Indic 3 Sg · λέγωmain verb (historic present)→ historical present (vivid narrative)λέγω: 'say, speak'; the historic present is a Johannine narrative device conveying immediacy.
δὲbutadversative particle
ἸούδαςJudasNominativesubjectἸούδας: 'Judas,' from Heb. יְהוּדָה (Judah, 'praised'); the betrayer.
theNominativearticle
ἸσκαριώτηςIscariotNominativeapposition (surname)Ἰσκαριώτης: probably 'man from Kerioth' (אִישׁ קְרִיּוֹת), a village in southern Judah; making Judas the only non-Galilean apostle.
εἷςoneNominativeapposition (partitive)
τῶνof theGenitivepartitive genitive
μαθητῶνdisciplesGenitivegenitive (partitive)μαθητής: 'disciple, learner'; the designation makes the betrayal a double treachery — against the fellowship.
αὐτοῦhisGenitivegenitive (possession)
the oneNominativearticle (substantival)
μέλλωνabout toPres Act Ptc Nom Sg Masc · μέλλωsubstantival participle in apposition (anticipatory)→ futuristic presentμέλλω: 'be about to, intend'; with infinitive it marks imminent future action.
αὐτὸνhimAccusativeaccusative object of παραδιδόναι
παραδιδόναιto betrayPres Act Inf · παραδίδωμιcomplementary infinitiveπαραδίδωμι: 'hand over, betray'; the same verb used throughout the passion narrative for the transfer of Jesus to his enemies.
5

Διὰ τί τοῦτο τὸ μύρον οὐκ ἐπράθη τριακοσίων δηναρίων καὶ ἐδόθη πτωχοῖς;

"Why was this ointment not sold for three hundred denarii and given to the poor?"

Objection (direct speech)asyndetonJudas frames a reasonable-sounding economic objection. Three hundred denarii = nearly a year's wages for a day-laborer (cf. Matt 20:2). The double passive ἐπράθη / ἐδόθη presents the alternative as a missed opportunity for charity, but the narrator immediately deconstructs the motive (v.6).
ΔιὰWhypreposition in interrogative idiom (διὰ τί = 'why')
τίwhat/whyAccusativeinterrogative pronoun (causal accusative)τίς: interrogative 'who/what'; διὰ τί = 'for what reason, why.'
τοῦτοthisNominativesubject (demonstrative)
τὸtheNominativearticle
μύρονointmentNominativesubject (with τοῦτο)
οὐκnotnegative particle
ἐπράθηwas soldAor Pass Indic 3 Sg · πιπράσκωmain verb→ constative aoristπιπράσκω: 'sell'; only here and Acts 2:45; 4:34 in the NT; a more commercial register than ἀγοράζω.
τριακοσίωνthree hundredGenitivegenitive of priceτριακόσιοι: 'three hundred'; the same sum appears in Mark 14:5, suggesting independent tradition.
δηναρίωνdenariiGenitivegenitive of priceδηνάριον: the standard Roman silver coin, a day-laborer's daily wage; 300 = approximately a year's wages.
καὶandcoordinating conjunction
ἐδόθηgivenAor Pass Indic 3 Sg · δίδωμιsecond main verb (coordinated passive)→ constative aoristδίδωμι: 'give'; the charitable purpose makes refusal of it rhetorically shaming — but v.6 reveals the true motive.
πτωχοῖςto the poorDativedative of indirect object (recipient)πτωχός: 'poor, destitute' (one who crouches, begs); the concern is feigned — Judas pilfered what he handled.
6

εἶπεν δὲ τοῦτο οὐχ ὅτι περὶ τῶν πτωχῶν ἔμελεν αὐτῷ, ἀλλ' ὅτι κλέπτης ἦν καὶ τὸ γλωσσόκομον ἔχων τὰ βαλλόμενα ἐβάσταζεν.

He said this not because he cared about the poor, but because he was a thief, and having the money-box, he used to take what was put into it.

Narrator's aside (exposé)δὲThe narrator breaks the dramatic flow for a parenthetical exposé. The imperfect ἐβάσταζεν describes habitual theft, not a single act. γλωσσόκομον is a rare term (originally a case for the reed of a wind instrument) used for the common purse.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb→ constative aorist
δὲbutadversative/continuative particle
τοῦτοthisAccusativedirect object (anaphoric)
οὐχnotnegative particle (before vowel)
ὅτιbecausecausal conjunction
περὶconcerningpreposition + genitive (reference)
τῶνtheGenitivearticle
πτωχῶνpoorgenitive (reference)
ἔμελενit was a careImpf Act Indic 3 Sg · μέλωimpersonal verb→ descriptive imperfect (habitual negative)μέλω: 'it is a concern to (someone)'; αὐτῷ is the dative of the one concerned — 'he cared about.' The imperfect denies an ongoing inner disposition.
αὐτῷto himDativedative of interest (person to whom it mattered)
ἀλλ'butstrong adversative conjunction
ὅτιbecausecausal conjunction
κλέπτηςa thiefNominativepredicate nominativeκλέπτης: 'thief'; root of Eng. 'kleptomaniac'; an unambiguous moral label — the narrator leaves no interpretive space.
ἦνhe wasImpf Act Indic 3 Sg · εἰμίcopulative verb→ descriptive imperfect (character state)
καὶandcoordinating conjunction
τὸtheAccusativearticle
γλωσσόκομονmoney-boxAccusativedirect object of ἔχωνγλωσσόκομον: originally a case for a musical instrument's tongue-reed (γλῶσσα + κομέω); here = money-box or common purse. A rare word; in LXX 2 Chr 24:8–11 it is used of the collection box for temple repair.
ἔχωνhavingPres Act Ptc Nom Sg Masc · ἔχωadverbial participle (circumstantial/causal)→ descriptive present (ongoing role)ἔχω: 'have, hold'; Judas held the group's common fund as treasurer.
τὰthe thingsAccusativearticle (substantival)
βαλλόμεναbeing put inPres Pass Ptc Acc Pl Neut · βάλλωsubstantival participle (direct object of ἐβάσταζεν)→ descriptive present (repeated deposits)βάλλω: 'throw, put'; τὰ βαλλόμενα = 'the contributions regularly placed in it.'
ἐβάσταζενwas taking/carrying offImpf Act Indic 3 Sg · βαστάζωmain verb→ iterative imperfectβαστάζω: 'carry, bear'; here in the colloquial sense 'pilfer, lift' (so Moulton–Milligan); the iterative imperfect marks habitual theft.
7

εἶπεν οὖν ὁ Ἰησοῦς· Ἄφες αὐτήν, ἵνα εἰς τὴν ἡμέραν τοῦ ἐνταφιασμοῦ μου τηρήσῃ αὐτό·

So Jesus said, "Leave her alone, so that she may keep it for the day of my burial."

Divine reframingοὖνJesus' rebuttal interprets Mary's act prophetically: the anointing anticipates his burial. The ἵνα clause is purpose/result; τηρήσῃ ('keep/observe') may imply she has kept the ointment precisely for this moment.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb→ constative aorist
οὖνthereforeinferential particle
theNominativearticle
ἸησοῦςJesusNominativesubject
Ἄφεςleave/letAor Act Impv 2 Sg · ἀφίημιimperative (command)→ constative aorist imperativeἀφίημι: 'leave, allow, forgive'; here 'leave her alone, stop interfering.'
αὐτήνherAccusativedirect object
ἵναso thatpurpose/result conjunction
εἰςforpreposition + accusative (purpose/reference)
τὴνtheAccusativearticle
ἡμέρανdayAccusativeaccusative (temporal reference)ἡμέρα: 'day'; 'the day of my burial' — a solemn anticipation of his death.
τοῦof theGenitivearticle
ἐνταφιασμοῦburialGenitivegenitive (of reference/purpose)ἐνταφιασμός: 'preparation for burial, embalming'; from ἐν + τάφος ('tomb'); only here and Mark 14:8 in the NT. Jesus reframes the anointing as proleptic burial preparation.
μουmyGenitivegenitive (possession)
τηρήσῃshe may keep/observeAor Act Subj 3 Sg · τηρέωsubjunctive in ἵνα-clause (purpose)→ constative aorist subjunctiveτηρέω: 'keep, observe, guard'; here possibly 'she has kept it' (for this moment) or 'let her keep (the remainder) for the day of burial' — either reading assigns prophetic significance to Mary's act.
αὐτόitAccusativedirect object
8

τοὺς πτωχοὺς γὰρ πάντοτε ἔχετε μεθ' ἑαυτῶν, ἐμὲ δὲ οὐ πάντοτε ἔχετε.

"For you always have the poor with you, but you do not always have me."

Ground (explanatory)γὰρA γάρ-clause grounds the command to leave her alone. The contrast (πάντοτε / οὐ πάντοτε) is a chiastic antithesis: perpetual opportunity for charity vs. the unrepeatable moment of Jesus' presence. This echoes Deut 15:11 ('for the poor you will always have with you').
τοὺςtheAccusativearticle
πτωχοὺςpoorAccusativedirect object (fronted for emphasis)πτωχός: 'destitute poor'; fronted before γάρ for contrastive stress.
γὰρforexplanatory conjunction
πάντοτεalwaysadverb of timeπάντοτε: 'always, at all times'; the word that frames both clauses.
ἔχετεyou havePres Act Indic 2 Pl · ἔχωmain verb→ gnomic presentἔχω: 'have, possess'; gnomic — a timeless truth about the persistence of poverty.
μεθ'withpreposition + genitive (accompaniment)
ἑαυτῶνyourselvesGenitivegenitive of accompaniment (reflexive)ἑαυτοῦ: reflexive pronoun 'oneself'; μεθ' ἑαυτῶν = 'among yourselves.'
ἐμὲmeAccusativedirect object (emphatic personal pronoun, fronted)
δὲbutadversative particle
οὐnotnegative particle
πάντοτεalwaysadverb of time
ἔχετεyou havePres Act Indic 2 Pl · ἔχωmain verb→ gnomic present
9

Ἔγνω οὖν ὁ ὄχλος πολὺς ἐκ τῶν Ἰουδαίων ὅτι ἐκεῖ ἐστιν, καὶ ἦλθον οὐ διὰ τὸν Ἰησοῦν μόνον, ἀλλ' ἵνα καὶ τὸν Λάζαρον ἴδωσιν ὃν ἤγειρεν ἐκ νεκρῶν.

Now the large crowd of the Judeans learned that he was there, and they came not only for Jesus' sake but also to see Lazarus, whom he had raised from the dead.

Narrative consequenceοὖνThe scene shifts outward: the crowd is drawn by both Jesus and the living Lazarus as evidence of the miracle. The compound motivation (not only … but also) explains why Lazarus becomes a threat requiring his own death-plot (vv.10–11).
Ἔγνωlearned/knewAor Act Indic 3 Sg · γινώσκωmain verb→ ingressive aoristγινώσκω: 'know, come to know'; the aorist here is ingressive — they came to learn.
οὖνthereforeinferential particle
theNominativearticle
ὄχλοςcrowdNominativesubjectὄχλος: 'crowd, multitude'; the Passover crowd swells Jerusalem's population manifold.
πολὺςlarge/muchNominativeattributive adjectiveπολύς: 'many, large'; predicate-position adjective modifying ὄχλος.
ἐκfrompreposition + genitive (source/partitive)
τῶνtheGenitivearticle
ἸουδαίωνJudeans/JewsGenitivepartitive genitiveἸουδαῖος: 'Judean/Jew'; in John this term carries multiple senses — geographical, ethnic, and religio-political. Here the Passover pilgrims are in view.
ὅτιthatconjunction (introducing indirect statement)
ἐκεῖthereadverb of place
ἐστινhe isPres Act Indic 3 Sg · εἰμίverb of indirect statement→ historical present in indirect speech
καὶandcoordinating conjunction
ἦλθονthey cameAor Act Indic 3 Pl · ἔρχομαιmain verb (second clause)→ constative aorist
οὐnotnegative particle
διὰfor/on account ofpreposition + accusative (cause/reason)
τὸνtheAccusativearticle
ἸησοῦνJesusAccusativeobject of διά (reason)
μόνονonlyadverb (limiting)μόνον: 'only, alone'; with the correlative ἀλλ' ἵνα introduces the second motive.
ἀλλ'butstrong adversative conjunction
ἵναso thatpurpose conjunction
καὶalsoadverb (adjunctive)
τὸνtheAccusativearticle
ΛάζαρονLazarusAccusativedirect object of ἴδωσιν
ἴδωσινthey might seeAor Act Subj 3 Pl · ὁράωsubjunctive in ἵνα-clause (purpose)→ constative aorist subjunctiveὁράω: 'see, perceive'; Lazarus as a visible, embodied proof of the miracle.
ὃνwhomAccusativerelative pronoun (object of ἤγειρεν)
ἤγειρενhad raisedAor Act Indic 3 Sg · ἐγείρωrelative clause verb→ constative aorist
ἐκfrompreposition + genitive (separation)
νεκρῶνthe deadGenitivegenitive of separation
10

ἐβουλεύσαντο δὲ οἱ ἀρχιερεῖς ἵνα καὶ τὸν Λάζαρον ἀποκτείνωσιν,

So the chief priests planned to put Lazarus to death also,

Adversarial counter-plotδὲThe extension of the death-plot to Lazarus is grimly logical: destroy the evidence of the miracle. The ἵνα-clause after βουλεύομαι is a purpose/object clause (their deliberative purpose). This brief verse creates narrative tension bridging to v.11.
ἐβουλεύσαντοplanned/deliberatedAor Mid Indic 3 Pl · βουλεύομαιmain verb→ constative aoristβουλεύομαι: 'deliberate, plan, resolve'; the middle voice emphasizes corporate decision-making. The noun βουλή ('counsel') is echoed in the Sanhedrin context.
δὲbut/andadversative/continuative particle
οἱtheNominativearticle
ἀρχιερεῖςchief priestsNominativesubjectἀρχιερεύς: 'chief priest, high priest'; plural here = the priestly aristocracy and their associates who controlled the Sanhedrin.
ἵναthat/so thatobject/purpose clause conjunction
καὶalsoadjunctive adverb
τὸνtheAccusativearticle
ΛάζαρονLazarusAccusativedirect object of ἀποκτείνωσιν
ἀποκτείνωσινthey might killAor Act Subj 3 Pl · ἀποκτείνωsubjunctive in ἵνα-clause (purpose/object)→ constative aorist subjunctiveἀποκτείνω: 'kill, put to death'; the irony is extreme — to suppress a resurrection miracle by another killing.
11

ὅτι πολλοὶ δι' αὐτὸν ὑπῆγον τῶν Ἰουδαίων καὶ ἐπίστευον εἰς τὸν Ἰησοῦν.

because on account of him many of the Judeans were going away and believing in Jesus.

Causal ground (for the plot)ὅτιThe causal ὅτι explains the chief priests' motivation. Two imperfects (ὑπῆγον, ἐπίστευον) describe an ongoing exodus of Judeans towards faith — precisely the defection the authorities cannot tolerate.
ὅτιbecausecausal conjunction
πολλοὶmanyNominativesubject (partitive)πολύς: 'many'; the scale of defection is the threat.
δι'on account ofpreposition + accusative (cause)
αὐτὸνhimAccusativeobject of διά (causal)
ὑπῆγονwere going awayImpf Act Indic 3 Pl · ὑπάγωmain verb→ descriptive imperfect (ongoing departure)ὑπάγω: 'go away, withdraw'; here — withdrawing from official Judaism toward Jesus.
τῶνof theGenitivepartitive genitive
ἸουδαίωνJudeansGenitivegenitive (partitive)
καὶandcoordinating conjunction
ἐπίστευονwere believingImpf Act Indic 3 Pl · πιστεύωmain verb (second)→ descriptive imperfect (ongoing belief)πιστεύω: 'believe, trust'; the iterative/descriptive imperfect shows belief as a continuing process, not a one-time event. The compound εἰς τὸν Ἰησοῦν marks personal faith directed toward Jesus.
εἰςinpreposition + accusative (object of belief)
τὸνtheAccusativearticle
ἸησοῦνJesusAccusativeobject of εἰς (belief directed toward)
12

Τῇ ἐπαύριον ὁ ὄχλος πολὺς ὁ ἐλθὼν εἰς τὴν ἑορτήν, ἀκούσαντες ὅτι ἔρχεται Ἰησοῦς εἰς Ἱεροσόλυμα,

The next day the large crowd that had come to the feast, having heard that Jesus was coming to Jerusalem,

Scene transitionasyndetonTemporal marker 'the next day' shifts from Bethany to the approaching Jerusalem road. The participial phrases (ὁ ἐλθὼν, ἀκούσαντες) build background for the main verb in v.13, creating suspense.
Τῇon theDativearticle
ἐπαύριονnext dayDativedative of time (adverbial)ἐπαύριον: 'the next day, the morrow'; temporal adverb functioning as dative of time.
theNominativearticle
ὄχλοςcrowdNominativesubject
πολὺςlargeNominativeattributive adjective
the oneNominativearticle (substantival)
ἐλθὼνhaving comeAor Act Ptc Nom Sg Masc · ἔρχομαιattributive participle (identifying the crowd)→ constative aoristἔρχομαι: 'come, go'; identifying the crowd as the Passover pilgrims already assembled.
εἰςtopreposition + accusative (goal)
τὴνtheAccusativearticle
ἑορτήνfeastAccusativeobject of εἰςἑορτή: 'feast, festival'; the Passover of v.1.
ἀκούσαντεςhaving heardAor Act Ptc Nom Pl Masc · ἀκούωadverbial participle (temporal/causal)→ constative aoristἀκούω: 'hear'; the grammatical subject switches to the crowd as a whole (plural participle).
ὅτιthatconjunction (indirect statement)
ἔρχεταιis comingPres Mid Indic 3 Sg · ἔρχομαιverb of indirect statement (historic present)→ historical present
ἸησοῦςJesusNominativesubject
εἰςtopreposition + accusative (goal)
ἹεροσόλυμαJerusalemAccusativeobject of εἰς (goal)Ἱεροσόλυμα: the Hellenized form of Jerusalem (Greek plural); John's preferred spelling. The city is the destination of the triumphal procession.
13

ἔλαβον τὰ βαΐα τῶν φοινίκων καὶ ἐξῆλθον εἰς ὑπάντησιν αὐτῷ, καὶ ἐκραύγαζον· Ὡσαννά, εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου, καὶ ὁ βασιλεὺς τοῦ Ἰσραήλ.

took palm branches and went out to meet him, and they were crying out, "Hosanna! Blessed is he who comes in the name of the Lord, even the King of Israel!"

Climactic acclamationasyndetonThe main verbs of vv.12–13 arrive here: ἔλαβον, ἐξῆλθον, ἐκραύγαζον. The citation is Ps 118:25–26 (LXX 117:25–26), the Hallel psalm sung at Passover. John alone adds 'King of Israel,' making the messianic import explicit. Palm branches (βαΐα φοινίκων) were symbols of Jewish national victory (cf. 1 Macc 13:51).
ἔλαβονtookAor Act Indic 3 Pl · λαμβάνωmain verb→ constative aorist
τὰtheAccusativearticle
βαΐαbranchesAccusativedirect objectβαΐον: 'palm branch'; only here in the NT (other Gospels have κλάδοι or στοιβάς); probably from Egyptian Coptic. Used in the Feast of Tabernacles (Lev 23:40) and as victory symbols in the Maccabean period.
τῶνof theGenitivearticle
φοινίκωνpalm treesGenitivegenitive (of source/material)φοῖνιξ: 'palm tree, date palm'; the date palm (Phoenix dactylifera) was a symbol of Judea on coins.
καὶandcoordinating conjunction
ἐξῆλθονwent outAor Act Indic 3 Pl · ἐξέρχομαιmain verb→ constative aoristἐξέρχομαι: 'go out'; the crowd moves out of the city to meet the approaching Jesus.
εἰςtopreposition + accusative (purpose)
ὑπάντησινmeetingAccusativeaccusative of purpose (εἰς + ὑπάντησιν = 'to meet')ὑπάντησις: 'meeting, going to meet'; the technical term for a civic reception (ἀπάντησις) where citizens go out to escort a dignitary into the city — a parousia-welcome motif.
αὐτῷhimDativedative (indirect object of ὑπάντησιν)
καὶandcoordinating conjunction
ἐκραύγαζονwere crying outImpf Act Indic 3 Pl · κραυγάζωmain verb (imperfect describing sustained shout)→ descriptive imperfectκραυγάζω: 'cry out loudly'; an intensive form of κράζω, favored by John (6:53; 7:28, 37; 11:43; 12:13; 18:40; 19:6, 15). The imperfect captures continuous shouting.
ὩσαννάHosannaexclamation (transliterated Hebrew/Aramaic)Ὡσαννά: transliteration of הוֹשִׁיעָה נָּא (hôšîʿā-nnāʾ), 'save, we pray!' (Ps 118:25); originally a petition but by the first century a liturgical acclamation of praise.
εὐλογημένοςblessedPerf Pass Ptc Nom Sg Masc · εὐλογέωpredicate participle (in LXX citation)→ intensive perfect (standing blessing)εὐλογέω: 'bless, praise'; the perfect passive = 'the one who stands blessed' — Ps 118:26 LXX.
the oneNominativearticle (substantival)
ἐρχόμενοςcomingPres Mid Ptc Nom Sg Masc · ἔρχομαιsubstantival participle (subject)→ futuristic presentἔρχομαι: 'come'; ὁ ἐρχόμενος = 'the Coming One,' a messianic title (cf. Matt 11:3; John 11:27).
ἐνinpreposition + dative (sphere/authorization)
ὀνόματιnameDativedative of sphere/authority (ἐν ὀνόματι = 'in the name of, by the authority of')ὄνομα: 'name'; ἐν ὀνόματι κυρίου = acting under divine commission.
κυρίουof the LordGenitivegenitive (source/authority)κύριος: 'Lord'; in the LXX it represents the divine name יהוה; citing Ps 118:26.
καὶandcoordinating conjunction (epexegetical)
theNominativearticle
βασιλεὺςKingNominativesubject/predicate nominative (in apposition to εὐλογημένος)βασιλεύς: 'king'; John adds this to the Psalm citation — the crowd explicitly hails Jesus as Israel's king, which becomes politically explosive (cf. 18:33–38; 19:14–15).
τοῦofGenitivearticle
ἸσραήλIsraelGenitivegenitive (possession/reference)Ἰσραήλ: 'Israel,' the covenant name of the nation. 'King of Israel' echoes Nathanael's confession in 1:49 and will be the charge on the cross (19:19).
14

εὑρὼν δὲ ὁ Ἰησοῦς ὀνάριον ἐκάθισεν ἐπ' αὐτό, καθώς ἐστιν γεγραμμένον·

And Jesus, having found a young donkey, sat on it, just as it is written:

Fulfillment frameδὲThe aorist participle εὑρὼν precedes the main verb (ἐκάθισεν). The citation formula καθώς ἐστιν γεγραμμένον ('just as it is written') introduces Zech 9:9 in v.15. John's version of the entry focuses on the donkey rather than the cloak-strewing of the Synoptics.
εὑρὼνhaving foundAor Act Ptc Nom Sg Masc · εὑρίσκωadverbial participle (antecedent action)→ constative aoristεὑρίσκω: 'find'; the participle is prior to the main verb temporally.
δὲandcontinuative particle
theNominativearticle
ἸησοῦςJesusNominativesubject
ὀνάριονyoung donkeyAccusativedirect objectὀνάριον: diminutive of ὄνος ('donkey'); 'little donkey, young donkey'; only here in the NT. John's term corresponds to the πῶλον ὄνου of Zech 9:9 LXX.
ἐκάθισενsatAor Act Indic 3 Sg · καθίζωmain verb→ constative aoristκαθίζω: 'sit down, take one's seat'; the act of mounting and sitting on the donkey is the fulfillment of Zech 9:9.
ἐπ'onpreposition + accusative (position)
αὐτόitAccusativeobject of ἐπί
καθώςjust ascomparative conjunction (introducing citation)καθώς: 'just as, even as'; standard Johannine citation introduction.
ἐστινit isPres Act Indic 3 Sg · εἰμίverb (in citation formula)→ gnomic present
γεγραμμένονwrittenPerf Pass Ptc Nom Sg Neut · γράφωperfect passive participle (predicate, in citation formula)→ intensive perfect (standing record)γράφω: 'write'; ἐστιν γεγραμμένον = a periphrastic perfect = 'it stands written,' emphasizing the enduring authority of Scripture.
15

Μὴ φοβοῦ, θύγατερ Σιών· ἰδοὺ ὁ βασιλεύς σου ἔρχεται, καθήμενος ἐπὶ πῶλον ὄνου.

"Fear not, daughter of Zion; behold, your king is coming, sitting on a donkey's colt."

Scriptural citation (Zech 9:9)asyndetonJohn's citation of Zech 9:9 is abbreviated: he omits 'righteous and having salvation, humble' (LXX: δίκαιος καὶ σῴζων αὐτός, πραΰς). The form is independent of both the MT and LXX, suggesting a testimonia tradition or paraphrase. The present participle καθήμενος stresses the posture of humble kingship.
Μὴdo notnegative particle (with imperative)
φοβοῦfearPres Mid Impv 2 Sg · φοβέομαιimperative (prohibitive with μή)→ prohibitive present imperative (stop fearing)φοβέομαι: 'fear, be afraid'; μὴ + present imperative often means 'stop fearing'; the angel-messenger formula of comfort.
θύγατερdaughterVocativevocative (address)θυγάτηρ: 'daughter'; 'daughter of Zion' is a personification of Jerusalem/Israel in the OT prophets (Isa 1:8; Mic 4:8; Zeph 3:14).
ΣιώνZionGenitivegenitive (of relationship/origin)Σιών: 'Zion,' the hill of Jerusalem and metonymy for the whole city; the Hebrew/Aramaic name without declension.
ἰδοὺbeholdpresentative particleἰδού: 'behold, look!'; an attention-getter (= Heb. הִנֵּה hinnēh), introducing the royal proclamation.
theNominativearticle
βασιλεύςkingNominativesubjectβασιλεύς: 'king'; the king of Zech 9:9 is a peaceful, humble king in sharp contrast to the warrior-king of empires.
σουyourGenitivegenitive (possession)
ἔρχεταιis comingPres Mid Indic 3 Sg · ἔρχομαιmain verb (futuristic present in citation)→ futuristic presentἔρχομαι: 'come'; the prophetic present describes the coming as certain and imminent.
καθήμενοςsittingPres Mid Ptc Nom Sg Masc · κάθημαιadverbial participle (manner)→ descriptive presentκάθημαι: 'sit'; the participle describes posture — seated on a donkey rather than a war-horse (cf. Zech 9:10). Humble kingship.
ἐπὶonpreposition + accusative (position)
πῶλονcoltAccusativeobject of ἐπίπῶλος: 'colt, foal'; in Zech 9:9 it is the colt of a donkey, emphasizing meekness over military might.
ὄνουof a donkeyGenitivegenitive (of species/origin)ὄνος: 'donkey, ass'; the peace-animal of humility, not the horse of conquest.
16

Ταῦτα οὐκ ἔγνωσαν αὐτοῦ οἱ μαθηταὶ τὸ πρῶτον, ἀλλ' ὅτε ἐδοξάσθη Ἰησοῦς τότε ἐμνήσθησαν ὅτι ταῦτα ἦν ἐπ' αὐτῷ γεγραμμένα καὶ ταῦτα ἐποίησαν αὐτῷ.

His disciples did not understand these things at first, but when Jesus was glorified, then they remembered that these things were written about him and that they had done these things to him.

Narrator's retrospectἀλλ'A characteristic Johannine parenthesis: the disciples' incomprehension at the time, corrected by post-glorification understanding (cf. 2:22; 20:9). The two ὅτι clauses identify what they came to understand — fulfillment of Scripture and their own unwitting role.
Ταῦταthese thingsAccusativedirect object (fronted for emphasis)
οὐκnotnegative particle
ἔγνωσανunderstood/knewAor Act Indic 3 Pl · γινώσκωmain verb→ constative aoristγινώσκω: 'know, understand'; the aorist of failed comprehension — they did not grasp the significance.
αὐτοῦhisGenitivegenitive (of relationship/reference — possessive with μαθηταί)
οἱtheNominativearticle
μαθηταὶdisciplesNominativesubject
τὸtheAccusativearticle (substantival with πρῶτον)
πρῶτονfirst/at firstAccusativeaccusative of time (adverbial)πρῶτος: 'first'; τὸ πρῶτον = 'at first, initially.'
ἀλλ'butstrong adversative conjunction
ὅτεwhentemporal conjunctionὅτε: 'when'; introducing the temporal clause of subsequent understanding.
ἐδοξάσθηwas glorifiedAor Pass Indic 3 Sg · δοξάζωverb of temporal clause→ constative aorist (passive)δοξάζω: 'glorify'; in John the glorification is the cross/resurrection/exaltation complex (7:39; 12:23; 13:31–32; 17:1). The Spirit aids post-glorification understanding (14:26; 16:13).
ἸησοῦςJesusNominativesubject of ἐδοξάσθη
τότεthentemporal adverb (apodosis marker)τότε: 'then, at that time'; the apodosis of the ὅτε-clause.
ἐμνήσθησανthey rememberedAor Pass Indic 3 Pl · μιμνήσκομαιmain verb (apodosis)→ constative aorist (ingressive)μιμνήσκομαι: 'remember, call to mind'; the Spirit-assisted anamnesis (cf. 14:26).
ὅτιthatconjunction (indirect statement, first)
ταῦταthese thingsNominativesubject
ἦνwereImpf Act Indic 3 Sg · εἰμίcopulative verb→ descriptive imperfect
ἐπ'aboutpreposition + dative (reference)
αὐτῷhimDativedative of reference
γεγραμμέναwrittenPerf Pass Ptc Nom Pl Neut · γράφωpredicate participle (with ἦν, pluperfect force)→ intensive perfectγράφω: 'write'; ἦν γεγραμμένα = pluperfect periphrasis — 'had been written (and still stood written).'
καὶandcoordinating conjunction
ταῦταthese thingsAccusativedirect object (second ὅτι clause)
ἐποίησανthey did/had doneAor Act Indic 3 Pl · ποιέωverb of second indirect statement→ constative aoristποιέω: 'do'; they recognized that their own actions (the welcoming reception) had been part of the scriptural pattern.
αὐτῷto himDativedative of indirect object
17

Ἐμαρτύρει οὖν ὁ ὄχλος ὁ ὢν μετ' αὐτοῦ ὅτε τὸν Λάζαρον ἐφώνησεν ἐκ τοῦ μνημείου καὶ ἤγειρεν αὐτὸν ἐκ νεκρῶν.

So the crowd that had been with him when he called Lazarus out of the tomb and raised him from the dead continued to bear witness.

Explanatory consequenceοὖνThe imperfect ἐμαρτύρει describes ongoing witnessing by the eyewitnesses of the Lazarus miracle. They provide the testimony that draws the larger Passover crowd. The two verbs ἐφώνησεν and ἤγειρεν re-narrate the Lazarus event.
Ἐμαρτύρειwas bearing witnessImpf Act Indic 3 Sg · μαρτυρέωmain verb→ descriptive imperfect (ongoing testimony)μαρτυρέω: 'bear witness, testify'; a key Johannine verb (47x in John; central to the Gospel's legal/testimonial motif). The imperfect marks sustained witnessing.
οὖνthereforeinferential particle
theNominativearticle
ὄχλοςcrowdNominativesubject
the oneNominativearticle (substantival)
ὢνbeing/that wasPres Act Ptc Nom Sg Masc · εἰμίattributive participle (identifying the crowd)→ descriptive presentεἰμί: 'be'; ὁ ὢν μετ' αὐτοῦ = the crowd that had been with him at Bethany.
μετ'withpreposition + genitive (accompaniment)
αὐτοῦhimGenitivegenitive of accompaniment
ὅτεwhentemporal conjunction
τὸνtheAccusativearticle
ΛάζαρονLazarusAccusativedirect object of ἐφώνησεν
ἐφώνησενcalled/summonedAor Act Indic 3 Sg · φωνέωverb of temporal clause→ constative aoristφωνέω: 'call out, summon'; in 11:43 Jesus cried 'Lazarus, come out' (ἐκφώνεσεν φωνῇ μεγάλῃ). The verb captures that creative word.
ἐκout ofpreposition + genitive (separation/source)
τοῦtheGenitivearticle
μνημείουtombGenitivegenitive of separationμνημεῖον: 'tomb, memorial'; from μνήμη ('memory'); the burial place; Lazarus' four-day entombment (11:39) made his emergence dramatically undeniable.
καὶandcoordinating conjunction
ἤγειρενraisedAor Act Indic 3 Sg · ἐγείρωsecond verb of temporal clause→ constative aoristἐγείρω: 'raise, rouse'; the chapter's signature verb, linking Lazarus' resurrection to Jesus' own.
αὐτὸνhimAccusativedirect object
ἐκfrompreposition + genitive (separation)
νεκρῶνthe deadGenitivegenitive of separation
18

διὰ τοῦτο καὶ ὑπήντησεν αὐτῷ ὁ ὄχλος, ὅτι ἤκουσαν τοῦτο αὐτὸν πεποιηκέναι τὸ σημεῖον.

This was also why the crowd went to meet him — because they had heard that he had done this sign.

Causal explanationδιὰ τοῦτοδιὰ τοῦτο (= 'for this reason') is a Johannine summary transition. The verse explains the motivation of the crowd going out in v.12–13. The perfect infinitive πεποιηκέναι ('to have done') stresses the enduring impact of the sign.
διὰbecause ofpreposition + accusative (cause)
τοῦτοthisAccusativeobject of διά (causal idiom)διὰ τοῦτο: 'for this reason/because of this'; standard Johannine causal summary phrase.
καὶalsoadjunctive adverb
ὑπήντησενwent to meetAor Act Indic 3 Sg · ὑπαντάωmain verb→ constative aoristὑπαντάω: 'go to meet, meet'; related to ὑπάντησις (v.13); the formal civic welcome.
αὐτῷhimDativedative (indirect object of ὑπαντάω)
theNominativearticle
ὄχλοςcrowdNominativesubject
ὅτιbecausecausal conjunction
ἤκουσανthey had heardAor Act Indic 3 Pl · ἀκούωverb of causal clause→ constative aorist (pluperfect sense)ἀκούω: 'hear'; the report from the eyewitnesses (v.17) reached the Passover crowd.
τοῦτοthisAccusativeaccusative (object of the infinitive, anticipatory)
αὐτὸνhimAccusativeaccusative subject of infinitive
πεποιηκέναιto have donePerf Act Inf · ποιέωinfinitive in indirect statement (after ἤκουσαν)→ intensive perfect infinitiveποιέω: 'do, perform'; the perfect infinitive πεποιηκέναι emphasizes the accomplished, still-standing reality of the miracle.
τὸtheAccusativearticle
σημεῖονsignAccusativedirect object of πεποιηκέναισημεῖον: 'sign, miracle'; John's preferred term for Jesus' miracles — acts that signify divine reality. The raising of Lazarus is the seventh and climactic sign of chs. 1–12.
19

οἱ οὖν Φαρισαῖοι εἶπαν πρὸς ἑαυτούς· Θεωρεῖτε ὅτι οὐκ ὠφελεῖτε οὐδέν· ἴδε ὁ κόσμος ὀπίσω αὐτοῦ ἀπῆλθεν.

So the Pharisees said to one another, "You see that you are accomplishing nothing; look — the world has gone after him."

Antagonist response (ironic climax)οὖνIrony: the Pharisees' lament that 'the world has gone after him' anticipates the arrival of the Greeks (v.20) and Jesus' own announcement (v.32) that he will draw all people to himself. Their despair becomes an unwitting prophecy of the universal scope of his mission.
οἱtheNominativearticle
οὖνthereforeinferential particle
ΦαρισαῖοιPhariseesNominativesubjectΦαρισαῖος: 'Pharisee'; members of the influential sect known for strict Torah observance; in John they often represent the leadership opposed to Jesus.
εἶπανsaidAor Act Indic 3 Pl · λέγωmain verb→ constative aorist
πρὸςtopreposition + accusative (address)
ἑαυτούςone anotherAccusativereflexive pronoun (reciprocal use)ἑαυτοῦ: reflexive 'oneself'; πρὸς ἑαυτούς = 'to each other, among themselves.'
Θεωρεῖτεyou seePres Act Indic 2 Pl · θεωρέωmain verb of direct speech (indicative)→ gnomic/descriptive presentθεωρέω: 'observe, perceive, see'; in John often carries the sense of watching and perceiving significance.
ὅτιthatconjunction (object clause)
οὐκnotnegative particle
ὠφελεῖτεyou are accomplishingPres Act Indic 2 Pl · ὠφελέωmain verb of ὅτι clause→ descriptive presentὠφελέω: 'profit, help, accomplish, benefit'; ὠφελεῖτε οὐδέν = 'you gain nothing, you accomplish nothing.'
οὐδένnothingAccusativedirect object (internal accusative of extent)
ἴδεlook/seeAor Act Impv 2 Sg · ὁράωpresentative particle/imperativeἴδε: 'look!'; cf. ἰδού; a presentative exclamation calling attention to what follows.
theNominativearticle
κόσμοςworldNominativesubjectκόσμος: 'world, created order, humanity'; in John the term carries complex valence — here it means 'everyone,' spoken in despair. Ironically it points to the universal scope of Jesus' mission (v.32; 3:16).
ὀπίσωafter/behindadverb (with genitive = 'after, following')ὀπίσω: 'behind, after'; ὀπίσω αὐτοῦ ἀπῆλθεν = 'has gone off after him.'
αὐτοῦhimGenitivegenitive (with ὀπίσω)
ἀπῆλθενhas goneAor Act Indic 3 Sg · ἀπέρχομαιmain verb→ constative aorist (with resultive sense)ἀπέρχομαι: 'go away, depart'; ὁ κόσμος ὀπίσω αὐτοῦ ἀπῆλθεν — a hyperbolic statement of total defection, unwittingly prophetic of the Gentile mission.
20

Ἦσαν δὲ Ἕλληνές τινες ἐκ τῶν ἀναβαινόντων ἵνα προσκυνήσωσιν ἐν τῇ ἑορτῇ·

Now there were some Greeks among those who went up to worship at the feast.

New scene (dramatic arrival)δὲThe Pharisees' irony (v.19) is immediately fulfilled: Gentile God-fearers arrive. These 'Greeks' (Ἕλληνες) are probably Gentile proselytes or God-fearers attending the Passover, not mere Greek-speakers. Their request to 'see Jesus' (v.21) triggers the great 'hour' discourse.
Ἦσανthere wereImpf Act Indic 3 Pl · εἰμίexistential verb→ descriptive imperfect
δὲnow/andtransitional particle
ἝλληνέςGreeksNominativesubjectἝλλην: 'Greek, Gentile'; in the NT context, Gentile seekers of God, probably proselytes or God-fearers who had come to worship at the Passover. Their arrival fulfills the Pharisees' unwitting prophecy (v.19) and signals the universal scope of Jesus' mission.
τινεςsome/certainNominativeindefinite pronoun (partitive)τις: indefinite 'some, certain'; the indefinite article of particularization.
ἐκfrom amongpreposition + genitive (partitive)
τῶνthoseGenitivearticle (substantival)
ἀναβαινόντωνgoing upPres Act Ptc Gen Pl Masc · ἀναβαίνωsubstantival participle (partitive genitive)→ descriptive presentἀναβαίνω: 'go up'; the pilgrimage to Jerusalem is always 'going up' (ἀναβαίνειν εἰς Ἱεροσόλυμα) because Jerusalem sits at altitude.
ἵναin order topurpose conjunction
προσκυνήσωσινthey might worshipAor Act Subj 3 Pl · προσκυνέωsubjunctive in ἵνα-clause (purpose)→ constative aorist subjunctiveπροσκυνέω: 'worship, prostrate oneself'; from πρός + κυνέω ('kiss toward'); the word used at the temple for Gentile God-fearers worshipping.
ἐνatpreposition + dative (place/occasion)
τῇtheDativearticle
ἑορτῇfeastDativedative of place/occasionἑορτή: 'feast, festival'; the Passover.
21

οὗτοι οὖν προσῆλθον Φιλίππῳ τῷ ἀπὸ Βηθσαϊδὰ τῆς Γαλιλαίας, καὶ ἠρώτων αὐτὸν λέγοντες· Κύριε, θέλομεν τὸν Ἰησοῦν ἰδεῖν.

So these came to Philip, who was from Bethsaida of Galilee, and they were asking him, saying, "Sir, we wish to see Jesus."

Consequential actionοὖνPhilip is singled out — perhaps as the disciple with a Greek name and connections (cf. 1:43–46). The imperfect ἠρώτων ('were asking') pictures repeated or earnest request. Their simple wish 'to see Jesus' triggers the great 'hour has come' revelation.
οὗτοιtheseNominativesubject (demonstrative pronoun)οὗτος: 'this (one)'; resuming the Greeks of v.20.
οὖνthereforeinferential particle
προσῆλθονcame toAor Act Indic 3 Pl · προσέρχομαιmain verb→ constative aoristπροσέρχομαι: 'approach, come to'; the Greeks take initiative by approaching a disciple.
ΦιλίππῳPhilipDativedative of indirect object (person approached)Φίλιππος: 'Philip,' from Gk. φίλος + ἵππος ('lover of horses'); a Greek name, perhaps making him approachable to Greek speakers. From Bethsaida (John 1:44).
τῷthe oneDativearticle (substantival)
ἀπὸfrompreposition + genitive (origin)
ΒηθσαϊδὰBethsaidaGenitivegenitive of originΒηθσαϊδά: 'Bethsaida,' Aramaic = 'house of fishing'; a town on the north shore of the Sea of Galilee (cf. John 1:44).
τῆςofGenitivearticle
ΓαλιλαίαςGalileeGenitivegenitive (regional identification)
καὶandcoordinating conjunction
ἠρώτωνwere askingImpf Act Indic 3 Pl · ἐρωτάωmain verb→ descriptive imperfect (repeated/earnest request)ἐρωτάω: 'ask, request'; the imperfect may reflect repeated or earnest asking.
αὐτὸνhimAccusativedirect object
λέγοντεςsayingPres Act Ptc Nom Pl Masc · λέγωadverbial participle (manner — attendant circumstance)→ descriptive present
ΚύριεSir/LordVocativevocative (address)κύριος: 'Lord, sir'; as address to Philip here = respectful 'Sir,' not the full divine title.
θέλομενwe wishPres Act Indic 1 Pl · θέλωmain verb of direct speech→ descriptive present (desire)θέλω: 'wish, want, desire'; the simple request unlocks the great 'hour' discourse.
τὸνtheAccusativearticle
ἸησοῦνJesusAccusativedirect object of ἰδεῖν
ἰδεῖνto seeAor Act Inf · ὁράωcomplementary infinitive→ constative aorist infinitiveὁράω: 'see, behold'; their desire 'to see' (ἰδεῖν) will be partially answered by the discourse that follows, which reveals the true nature of the one they seek.
22

ἔρχεται Φίλιππος καὶ λέγει τῷ Ἀνδρέᾳ· ἔρχεται Ἀνδρέας καὶ Φίλιππος καὶ λέγουσιν τῷ Ἰησοῦ.

Philip went and told Andrew; Andrew and Philip went and told Jesus.

Transitional relayasyndetonHistoric presents (ἔρχεται, λέγει, λέγουσιν) give the relay scene immediacy. Andrew and Philip appear together as the disciples who mediate between outsiders and Jesus (cf. 1:40–44; 6:8). The verse is a hinge: after it, Jesus speaks without the Greeks' request being directly answered.
ἔρχεταιcomes/wentPres Mid Indic 3 Sg · ἔρχομαιmain verb (historic present)→ historical present
ΦίλιπποςPhilipNominativesubject
καὶandcoordinating conjunction
λέγειtellsPres Act Indic 3 Sg · λέγωmain verb (historic present)→ historical present
τῷtheDativearticle
ἈνδρέᾳAndrewDativeindirect objectἈνδρέας: 'Andrew,' from ἀνδρεία ('manliness, valor'); brother of Peter (1:40), also from Bethsaida; the other broker between outsiders and Jesus.
ἔρχεταιcome/wentPres Mid Indic 3 Sg · ἔρχομαιmain verb (historic present, singular for compound subject)→ historical present
ἈνδρέαςAndrewNominativesubject (compound)
καὶandcoordinating conjunction
ΦίλιπποςPhilipNominativesubject (compound)
καὶandcoordinating conjunction
λέγουσινtellPres Act Indic 3 Pl · λέγωmain verb (historic present)→ historical present
τῷtheDativearticle
ἸησοῦJesusDativeindirect object
23

ὁ δὲ Ἰησοῦς ἀπεκρίνατο αὐτοῖς λέγων· Ἐλήλυθεν ἡ ὥρα ἵνα δοξασθῇ ὁ υἱὸς τοῦ ἀνθρώπου.

And Jesus answered them, saying, "The hour has come for the Son of Man to be glorified."

Climactic declarationδὲThis verse pivots the entire Gospel. The perfect Ἐλήλυθεν ('has come and is present') signals that the 'hour' — which has been 'not yet' throughout (2:4; 7:30; 8:20) — has now arrived. The arrival of Gentiles tips the divine schedule. The ἵνα clause is epexegetical: glorification (cross + resurrection) is the hour's content.
theNominativearticle
δὲandcontinuative particle
ἸησοῦςJesusNominativesubject
ἀπεκρίνατοansweredAor Mid Indic 3 Sg · ἀποκρίνομαιmain verb→ constative aoristἀποκρίνομαι: 'answer, respond'; in John, often used when Jesus answers not the surface question but the deeper issue it raises — here responding to the Greeks' wish to 'see' him by announcing the hour.
αὐτοῖςthemDativedative of indirect object
λέγωνsayingPres Act Ptc Nom Sg Masc · λέγωadverbial participle (attendant circumstance)→ descriptive present
Ἐλήλυθενhas comePerf Act Indic 3 Sg · ἔρχομαιmain verb→ intensive perfect (arrived and present)ἔρχομαι: 'come'; the perfect Ἐλήλυθεν = 'has come and stands present now' — the theological hinge of the Gospel. Seven times prior, the hour was 'not yet' (2:4; 7:30; 8:20); now it has arrived.
theNominativearticle
ὥραhourNominativesubjectὥρα: 'hour, appointed time'; in John ἡ ὥρα = the divinely appointed moment of Jesus' passion and glorification (7:30; 8:20; 12:23, 27; 13:1; 17:1). The term integrates death, resurrection, and exaltation as a single 'hour.'
ἵναfor/thatepexegetical/purpose conjunction
δοξασθῇmay be glorifiedAor Pass Subj 3 Sg · δοξάζωsubjunctive in ἵνα-clause (epexegetical/purpose)→ constative aorist subjunctiveδοξάζω: 'glorify, honor'; the glorification of the Son of Man in John is paradoxically achieved through his crucifixion (3:14; 8:28; 12:32). Passion = exaltation.
theNominativearticle
υἱὸςSonNominativesubject of δοξασθῇυἱός: 'son'; 'the Son of Man' is Jesus' self-designation in all four Gospels, drawing on Dan 7:13 and the concept of the heavenly/representative human figure.
τοῦof theGenitivearticle
ἀνθρώπουManGenitivegenitive (of relationship — title)ἄνθρωπος: 'human being, man'; ὁ υἱὸς τοῦ ἀνθρώπου = 'the Son of Man'; echoing Dan 7:13 (Aramaic בַּר אֱנָשׁ), a heavenly figure who receives universal dominion.
24

ἀμὴν ἀμὴν λέγω ὑμῖν, ἐὰν μὴ ὁ κόκκος τοῦ σίτου πεσὼν εἰς τὴν γῆν ἀποθάνῃ, αὐτὸς μόνος μένει· ἐὰν δὲ ἀποθάνῃ, πολὺν καρπὸν φέρει.

"Truly, truly I say to you, unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit."

Solemn elaboration (parable)ἀμὴν ἀμὴνThe double amen introduces a solemn teaching. The agricultural image of the dying seed grounds the theology of vv.23 and 32: death is the condition of abundance. The conditional construction (ἐὰν μή … ἐὰν δέ) presents two contrasting outcomes with stark economy.
ἀμὴνtrulysolemn particle (double amen formula)ἀμήν: transliterated Hebrew אָמֵן ('so be it, truly'); the double form is distinctive to John (25x) and marks especially authoritative pronouncements of Jesus.
ἀμὴνtrulysolemn particle (double)
λέγωI sayPres Act Indic 1 Sg · λέγωmain verb (formula)→ performative present
ὑμῖνto youDativedative of indirect object
ἐὰνunlessconditional conjunction (with μή = 'unless')
μὴnotnegative particle (with ἐάν = conditional negative)
theNominativearticle
κόκκοςgrainNominativesubject of ἀποθάνῃκόκκος: 'grain, seed, kernel'; the single grain of wheat is the image of Jesus himself (and by extension, of every disciple, v.25). Cf. 1 Cor 15:37 where Paul uses the same image for resurrection.
τοῦofGenitivearticle
σίτουwheatGenitivegenitive (of species)σῖτος: 'wheat, grain'; the grain of wheat (κόκκος τοῦ σίτου) is a precise agricultural image — wheat does not germinate without the seed-coat dying.
πεσὼνfallingAor Act Ptc Nom Sg Masc · πίπτωadverbial participle (conditional action)→ constative aoristπίπτω: 'fall'; the seed 'falling into the ground' describes the act of sowing.
εἰςintopreposition + accusative (goal/location)
τὴνtheAccusativearticle
γῆνearth/groundAccusativeobject of εἰςγῆ: 'earth, soil, ground'; the death/burial of the seed in the ground.
ἀποθάνῃdiesAor Act Subj 3 Sg · ἀποθνήσκωsubjunctive in conditional clause→ constative aorist subjunctiveἀποθνήσκω: 'die'; 'die' as prerequisite of fruitfulness — the central paradox of the entire pericope.
αὐτὸςitNominativeemphatic pronoun (subject)αὐτός: emphatic 'it itself, alone'; stresses the isolation of the ungerminated seed.
μόνοςaloneNominativepredicate adjectiveμόνος: 'alone, only'; the fruitless isolation of the seed that refuses death.
μένειremainsPres Act Indic 3 Sg · μένωmain verb (apodosis)→ gnomic presentμένω: 'remain, abide, stay'; a key Johannine word (40x in John). Here: stagnant, unproductive permanence.
ἐὰνbut ifconditional conjunction (second condition)
δὲbutadversative particle
ἀποθάνῃit diesAor Act Subj 3 Sg · ἀποθνήσκωsubjunctive in second conditional clause→ constative aorist subjunctive
πολὺνmuchAccusativeattributive adjective (direct object)πολύς: 'much, many, abundant.'
καρπὸνfruitAccusativedirect objectκαρπός: 'fruit'; the harvest produced by the one who dies. In John, 'bearing fruit' describes the productive discipleship of those united to Jesus (15:2–16).
φέρειbears/producesPres Act Indic 3 Sg · φέρωmain verb (apodosis)→ gnomic presentφέρω: 'bear, carry, produce'; the fruitfulness of death — the central paradox made concrete. Gnomic present states the universal truth.
25

ὁ φιλῶν τὴν ψυχὴν αὐτοῦ ἀπολλύει αὐτήν, καὶ ὁ μισῶν τὴν ψυχὴν αὐτοῦ ἐν τῷ κόσμῳ τούτῳ εἰς ζωὴν αἰώνιον φυλάξει αὐτήν.

"Whoever loves his life loses it, and whoever hates his life in this world will keep it for eternal life."

Principle (application of the parable)asyndetonThe seed-image generalizes to human discipleship. Two antithetical participial substantives (ὁ φιλῶν / ὁ μισῶν) create a chiastic contrast. The verbs ἀπολλύει / φυλάξει are themselves antithetic (loses / keeps). 'Hating' one's life is Semitic hyperbole for radical prioritization (cf. Luke 14:26).
the oneNominativearticle (substantival)
φιλῶνlovingPres Act Ptc Nom Sg Masc · φιλέωsubstantival participle (subject)→ gnomic presentφιλέω: 'love (affectionately)'; contrasted with ἀγαπάω (both are used in John, usually without sharp distinction, though φιλέω emphasizes warmth of attachment).
τὴνtheAccusativearticle
ψυχὴνlife/soulAccusativedirect objectψυχή: 'soul, life, self'; here = one's biological/earthly life (often contrasted with ζωή, eternal life). Clinging to this life forfeits the true one.
αὐτοῦhisGenitivegenitive (possession)
ἀπολλύειloses/destroysPres Act Indic 3 Sg · ἀπόλλυμιmain verb→ gnomic presentἀπόλλυμι: 'destroy, lose, perish'; the active form 'destroys it' emphasizes that clinging to life is self-destruction.
αὐτήνitAccusativedirect object
καὶandcoordinating conjunction
the oneNominativearticle (substantival)
μισῶνhatingPres Act Ptc Nom Sg Masc · μισέωsubstantival participle (subject)→ gnomic presentμισέω: 'hate'; Semitic hyperbole for placing something decisively lower in one's priorities (cf. Luke 14:26; the contrast is with extreme love, not literal hatred). Renouncing attachment to one's earthly life.
τὴνtheAccusativearticle
ψυχὴνlifeAccusativedirect object
αὐτοῦhisGenitivegenitive (possession)
ἐνinpreposition + dative (sphere)
τῷtheDativearticle
κόσμῳworldDativedative of sphereκόσμος: 'world'; 'in this world' delimits the scope of the 'hatred' — in the sphere of earthly existence and its attachments.
τούτῳthisDativeattributive demonstrative
εἰςfor/untopreposition + accusative (purpose/goal)
ζωὴνlifeAccusativeobject of εἰς (result/goal)ζωή: 'life'; in John this is qualitative and eschatological life, contrasted with ψυχή (biological life). The noun appears 36x in John.
αἰώνιονeternalAccusativeattributive adjectiveαἰώνιος: 'eternal, age-long'; from αἰών ('age, eternity'); the eschatological life of the coming age, which begins in the present for believers (John 3:16; 5:24; 17:3).
φυλάξειwill keep/preserveFut Act Indic 3 Sg · φυλάσσωmain verb (future indicative)→ predictive futureφυλάσσω: 'guard, keep, preserve'; the future φυλάξει promises eschatological preservation of the life surrendered in the present.
αὐτήνitAccusativedirect object
26

ἐάν τις ἐμοὶ διακονῇ, ἐμοὶ ἀκολουθείτω, καὶ ὅπου εἰμὶ ἐγὼ ἐκεῖ καὶ ὁ διάκονος ὁ ἐμὸς ἔσται· ἐάν τις ἐμοὶ διακονῇ, τιμήσει αὐτὸν ὁ πατήρ.

"If anyone serves me, he must follow me, and where I am, there my servant will be also. If anyone serves me, the Father will honor him."

Call to discipleship (condition and promise)asyndetonA double conditional structure (ἐάν … ἐάν). The first provides the condition for true discipleship: serve by following. The location 'where I am' points to both the cross and the Father's presence. The second introduces the eschatological honor of the Father as motivation.
ἐάνifconditional conjunction
τιςanyoneNominativesubject (indefinite)τις: 'anyone, someone'; indefinite pronoun making the condition open to all.
ἐμοὶmeDativedative of interest (person served)
διακονῇservesPres Act Subj 3 Sg · διακονέωsubjunctive in conditional clause→ gnomic present subjunctiveδιακονέω: 'serve, minister'; the same word as Martha's διηκόνει (v.2) — service as the pattern of Christian existence.
ἐμοὶmeDativedative of indirect object (emphatic)
ἀκολουθείτωlet him followPres Act Impv 3 Sg · ἀκολουθέωimperative (third person command)→ descriptive present imperative (ongoing following)ἀκολουθέω: 'follow'; the basic discipleship verb. Following Jesus means going where he goes — to the cross (cf. 21:19, 22).
καὶandcoordinating conjunction
ὅπουwhererelative adverb (place)
εἰμὶI amPres Act Indic 1 Sg · εἰμίverb of relative clause→ gnomic/futuristic presentεἰμί: the present 'where I am' anticipates Jesus' post-glorification presence with the Father; cf. 14:3; 17:24.
ἐγὼINominativeemphatic personal pronoun (subject)
ἐκεῖthereadverb of place (correlative with ὅπου)
καὶalsoadjunctive adverb
theNominativearticle
διάκονοςservantNominativesubjectδιάκονος: 'servant, deacon, minister'; from διακονέω; in the NT a term of honor for those who serve Jesus and the community.
theNominativearticle (attributive)
ἐμὸςmyNominativepossessive adjective (attributive)ἐμός: 'my, mine'; emphatic possessive, underscoring the personal relationship between Jesus and his servants.
ἔσταιwill beFut Mid Indic 3 Sg · εἰμίmain verb (apodosis, promise)→ predictive futureεἰμί: 'be'; the future ἔσται is a promise of eschatological co-location with Christ.
ἐάνifconditional conjunction (second condition)
τιςanyoneNominativesubject (indefinite)
ἐμοὶmeDativedative of interest
διακονῇservesPres Act Subj 3 Sg · διακονέωsubjunctive in second conditional clause (repetition for emphasis)→ gnomic present subjunctive
τιμήσειwill honorFut Act Indic 3 Sg · τιμάωmain verb (apodosis, second promise)→ predictive futureτιμάω: 'honor, value'; τιμή ('honor') is the gift God bestows on those who served his Son — an eschatological reversal of the honor given to money and earthly status.
αὐτὸνhimAccusativedirect object
theNominativearticle
πατήρFatherNominativesubjectπατήρ: 'Father'; God as Father, the divine source of all honor. The promise seals the section.
27

Νῦν ἡ ψυχή μου τετάρακται, καὶ τί εἴπω; Πάτερ, σῶσόν με ἐκ τῆς ὥρας ταύτης. ἀλλὰ διὰ τοῦτο ἦλθον εἰς τὴν ὥρα ταύτην.

"Now my soul is troubled, and what shall I say? 'Father, save me from this hour'? But for this purpose I have come to this hour."

Gethsemane-equivalent (Johannine passion prayer)ΝῦνThis is John's equivalent of the Gethsemane prayer (Mark 14:34–36), compressed into a rhetorical moment. The perfect τετάρακται ('stands troubled') mirrors 11:33 (at Lazarus' tomb) and 13:21. The rhetorical question 'what shall I say?' is answered and then countermanded: the purpose-clause ἀλλὰ διὰ τοῦτο displaces the petition.
Νῦνnowtemporal adverbνῦν: 'now'; the eschatological 'now' marking the arrival of the hour (cf. vv.23, 31).
theNominativearticle
ψυχήsoulNominativesubjectψυχή: 'soul, self, inner being'; here = Jesus' emotional/volitional inner life. The troubling is genuine — John presents a fully human Jesus who feels the weight of death.
μουmyGenitivegenitive (possession)
τετάρακταιis troubledPerf Pass Indic 3 Sg · ταράσσωmain verb→ intensive perfect (stands in a state of agitation)ταράσσω: 'disturb, agitate, trouble'; the perfect τετάρακται = 'stands troubled, is in a state of disturbance.' The word echoes 11:33 (over Lazarus) and 13:21 (over Judas).
καὶandcoordinating conjunction
τίwhatAccusativedirect object (interrogative pronoun)τίς: 'what'; deliberative question 'what shall I say?'
εἴπωshall I sayAor Act Subj 1 Sg · λέγωdeliberative subjunctiveλέγω: 'say'; the deliberative subjunctive τί εἴπω = 'what am I to say?' A rhetorical self-questioning.
ΠάτερFatherVocativevocative (address in prayer)πατήρ: 'Father'; the intimate Aramaic address (Abba) in Greek form; Jesus' characteristic address to God.
σῶσόνsaveAor Act Impv 2 Sg · σῴζωimperative (petition, then rejected)→ constative aorist imperativeσῴζω: 'save, rescue, preserve'; the petition matches Mark 14:36 ('take this cup from me'). John presents it as a possibility Jesus declines.
μεmeAccusativedirect object
ἐκfrompreposition + genitive (separation/rescue)
τῆςtheGenitivearticle
ὥραςhourGenitivegenitive (separation from the hour)ὥρα: 'hour'; the hour of suffering, death, and glorification (cf. v.23).
ταύτηςthisGenitivedemonstrative adjective (genitive)
ἀλλὰbutstrong adversative conjunction
διὰforpreposition + accusative (purpose)
τοῦτοthis purposeAccusativeobject of διά (purpose)διὰ τοῦτο: 'for this reason/purpose'; the counter-petition.
ἦλθονI have comeAor Act Indic 1 Sg · ἔρχομαιmain verb→ constative aorist (with perfect implication: I came and stand here for this)ἔρχομαι: 'come'; the aorist summarizes the entire incarnation as purposeful — his coming was toward this hour.
εἰςto/intopreposition + accusative (goal)
τὴνtheAccusativearticle
ὥραhourAccusativeobject of εἰς (goal)
ταύτηνthisAccusativedemonstrative adjective
28

Πάτερ, δόξασόν σου τὸ ὄνομα. ἦλθεν οὖν φωνὴ ἐκ τοῦ οὐρανοῦ· Καὶ ἐδόξασα καὶ πάλιν δοξάσω.

"Father, glorify your name." Then a voice came from heaven: "I have glorified it, and I will glorify it again."

Petition and divine responseasyndetonThe petition δόξασόν σου τὸ ὄνομα replaces the abandoned petition to escape the hour. The voice from heaven is John's equivalent of the transfiguration voice; it answers the petition directly. The double statement (ἐδόξασα / δοξάσω) encompasses past (ministry) and future (passion) glorifications.
ΠάτερFatherVocativevocative (address in prayer)
δόξασόνglorifyAor Act Impv 2 Sg · δοξάζωimperative (petition)→ constative aorist imperativeδοξάζω: 'glorify'; the alternative petition — not rescue but glorification of the divine name through his obedience.
σουyourGenitivegenitive (possession — genitival attribute of ὄνομα)
τὸtheAccusativearticle
ὄνομαnameAccusativedirect objectὄνομα: 'name'; in Hebrew/Jewish thought, God's name = God's character and reputation. 'Glorify your name' = honor yourself through these events.
ἦλθενcameAor Act Indic 3 Sg · ἔρχομαιmain verb (narrative)→ constative aoristἔρχομαι: 'come'; the sudden, immediate divine response.
οὖνthen/thereforeinferential/sequential particle
φωνὴvoiceNominativesubjectφωνή: 'voice, sound'; the bath qol (בַּת קוֹל, 'daughter of a voice') of Jewish tradition — a divine word that comes audibly. Here John's equivalent of the Synoptic transfiguration/baptism voice.
ἐκfrompreposition + genitive (source)
τοῦtheGenitivearticle
οὐρανοῦheavenGenitivegenitive of sourceοὐρανός: 'heaven, sky'; the divine realm from which God speaks.
Καὶboth … andcoordinating conjunction (correlative καὶ … καὶ)
ἐδόξασαI glorifiedAor Act Indic 1 Sg · δοξάζωmain verb (divine speech)→ constative aoristδοξάζω: 'glorify'; past glorification = Jesus' entire ministry of signs (2:11; 11:40).
καὶandcoordinating conjunction (second καί)
πάλινagainadverb of repetitionπάλιν: 'again'; the future glorification through the passion/resurrection.
δοξάσωI will glorifyFut Act Indic 1 Sg · δοξάζωmain verb (promise, future)→ predictive futureδοξάζω: 'glorify'; the coming glorification of the cross/exaltation, anticipated in 13:31–32; 17:1.
29

ὁ οὖν ὄχλος ὁ ἑστὼς καὶ ἀκούσας ἔλεγεν βροντὴν γεγονέναι· ἄλλοι ἔλεγον· Ἄγγελος αὐτῷ λελάληκεν.

So the crowd that stood there and heard it said that it had thundered; others said, "An angel has spoken to him."

Crowd's divided responseοὖνThe crowd hears but does not understand — two inadequate interpretations are offered (thunder / angel). This mirrors the pattern in the OT theophany tradition (1 Kgs 19:11–13). Jesus' words in v.30 clarify that the voice was for the crowd's benefit, not his.
theNominativearticle
οὖνthereforeinferential particle
ὄχλοςcrowdNominativesubject
the oneNominativearticle (substantival)
ἑστὼςstandingPerf Act Ptc Nom Sg Masc · ἵστημιattributive participle→ intensive perfect (standing there)ἵστημι: 'stand'; the perfect participle ἑστὼς = 'who was standing (and still stood there).'
καὶandcoordinating conjunction
ἀκούσαςhaving heardAor Act Ptc Nom Sg Masc · ἀκούωattributive participle→ constative aorist
ἔλεγενwas sayingImpf Act Indic 3 Sg · λέγωmain verb→ descriptive imperfect
βροντὴνthunderAccusativeaccusative subject of infinitive (indirect statement)βροντή: 'thunder'; thunder was a standard vehicle for divine speech in the OT (Ps 29; Exod 19:19) and was misidentified here.
γεγονέναιto have occurredPerf Act Inf · γίνομαιinfinitive in indirect statement (ὅτι-equivalent)→ intensive perfect infinitiveγίνομαι: 'become, happen, occur'; 'thunder had occurred/happened.'
ἄλλοιothersNominativesubject (second group)ἄλλος: 'other, another'; a different segment of the crowd with a more theologically aware but still inadequate interpretation.
ἔλεγονwere sayingImpf Act Indic 3 Pl · λέγωmain verb→ descriptive imperfect
ἌγγελοςAn angelNominativesubject (in direct speech)ἄγγελος: 'messenger, angel'; recognizing a heavenly speaker but not identifying it as the Father's direct speech.
αὐτῷto himDativedative of indirect object
λελάληκενhas spokenPerf Act Indic 3 Sg · λαλέωmain verb (in direct speech)→ intensive perfectλαλέω: 'speak, say'; the perfect 'has spoken' treats the event as complete and audible. The imperfect of v.29 gives way to the perfects of eyewitness report.
30

ἀπεκρίθη Ἰησοῦς καὶ εἶπεν· Οὐ δι' ἐμὲ ἡ φωνὴ αὕτη γέγονεν ἀλλὰ δι' ὑμᾶς.

Jesus answered and said, "This voice has not come for my sake, but for yours."

Interpretive clarificationasyndetonJesus corrects both misinterpretations and provides the voice's purpose: it was not a private divine communication but a public sign for the crowd. This inverts the typical expectation — the miracle is for the witnesses, not the miracle-worker.
ἀπεκρίθηansweredAor Pass Indic 3 Sg · ἀποκρίνομαιmain verb→ constative aoristἀποκρίνομαι: 'answer, respond'; the deponent passive form.
ἸησοῦςJesusNominativesubject
καὶandcoordinating conjunction
εἶπενsaidAor Act Indic 3 Sg · λέγωsecond main verb (pleonastic combination with ἀπεκρίθη)→ constative aorist
Οὐnotnegative particle
δι'for/on account ofpreposition + accusative (cause/purpose)
ἐμὲmeAccusativeemphatic pronoun (object of διά)
theNominativearticle
φωνὴvoiceNominativesubject
αὕτηthisNominativedemonstrative adjective (predicative)
γέγονενhas come/occurredPerf Act Indic 3 Sg · γίνομαιmain verb→ intensive perfectγίνομαι: 'become, happen, occur, come'; the perfect 'has come' stresses the abiding significance of the divine speech.
ἀλλὰbutstrong adversative conjunction
δι'forpreposition + accusative (purpose)
ὑμᾶςyouAccusativeobject of διά (purpose/benefit)
31

νῦν κρίσις ἐστὶν τοῦ κόσμου τούτου, νῦν ὁ ἄρχων τοῦ κόσμου τούτου ἐκβληθήσεται ἔξω.

"Now is the judgment of this world; now the ruler of this world will be cast out."

Cosmic declarationνῦνTwo parallel νῦν ('now') clauses announce the cosmic significance of the approaching cross. The κρίσις ('judgment') is not only the world's future condemnation but the present crisis/decision point. The ἄρχων ('ruler') of this world is cast out — an anticipation of the cross as cosmic exorcism.
νῦνnowtemporal adverb (eschatological 'now')νῦν: 'now'; the repeated νῦν (twice in this verse) marks the decisive eschatological moment.
κρίσιςjudgmentNominativesubjectκρίσις: 'judgment, decision, crisis'; from κρίνω ('judge'). In John, judgment is both future (5:29) and realized in the present response to Jesus (3:18–19; 5:24). The cross is the world's decisive moment of judgment.
ἐστὶνisPres Act Indic 3 Sg · εἰμίcopulative verb→ gnomic present
τοῦofGenitivearticle
κόσμουworldGenitivegenitive (objective — the world is judged)κόσμος: 'world'; the world-system alienated from God, which is judged in the passion.
τούτουthisGenitivedemonstrative adjective (genitive)
νῦνnowtemporal adverb (parallel)
theNominativearticle
ἄρχωνruler/princeNominativesubjectἄρχων: 'ruler, prince'; ὁ ἄρχων τοῦ κόσμου τούτου = 'the ruler of this world' = Satan/the devil (cf. 14:30; 16:11; Eph 2:2; 2 Cor 4:4). The title acknowledges the devil's claim over the present age, which the cross exposes and breaks.
τοῦofGenitivearticle
κόσμουworldGenitivegenitive (possession/domain)
τούτουthisGenitivedemonstrative adjective (genitive)
ἐκβληθήσεταιwill be cast outFut Pass Indic 3 Sg · ἐκβάλλωmain verb (future promise)→ predictive futureἐκβάλλω: 'throw out, cast out'; the same verb used for exorcism (Mark 1:34, 39; 3:15, 22). The cross is presented as a cosmic exorcism — the expulsion of Satan from his dominion.
ἔξωoutside/outadverb (manner/direction)ἔξω: 'outside, out'; reinforces ἐκβληθήσεται — total expulsion.
32

κἀγὼ ἐὰν ὑψωθῶ ἐκ τῆς γῆς, πάντας ἑλκύσω πρὸς ἐμαυτόν.

"And I, when I am lifted up from the earth, will draw all people to myself."

Climactic promise (universal mission)κἀγὼThe lifting up (ὑψόω) is John's standard double-meaning for crucifixion + exaltation (3:14; 8:28). The promise πάντας ἑλκύσω ('I will draw all people') is the positive answer to the Pharisees' despairing 'the world has gone after him' (v.19) and to the Greeks' request to 'see Jesus' (v.21).
κἀγὼand INominativesubject (crasis: καί + ἐγώ, emphatic)κἀγώ: crasis of καί + ἐγώ; 'I also, and I'; the emphatic pronoun contrasts with the ruler being cast out.
ἐὰνwhen/ifconditional/temporal conjunctionἐάν: here with the aorist subjunctive = 'when/once'; a temporal condition (not hypothetical).
ὑψωθῶI am lifted upAor Pass Subj 1 Sg · ὑψόωsubjunctive in conditional clause→ constative aorist subjunctiveὑψόω: 'lift up, exalt'; John's key passion verb with deliberate double meaning: (1) physically lifted up on the cross; (2) exalted/glorified. Used in 3:14 ('as Moses lifted up the serpent') and 8:28 ('when you lift up the Son of Man').
ἐκfrompreposition + genitive (source/separation)
τῆςtheGenitivearticle
γῆςearthGenitivegenitive of separationγῆ: 'earth, ground'; 'lifted up from the earth' = crucifixion (the body raised from the ground on the cross) and ascension (leaving the earthly realm).
πάνταςall (people)Accusativedirect object (universal)πᾶς: 'all, every'; the universality of the drawing — Jews and Gentiles alike (picking up the arrival of the Greeks, v.20). The neuter πάντα is a variant; the masculine πάντας is better attested and refers to persons.
ἑλκύσωI will drawFut Act Indic 1 Sg · ἑλκύωmain verb (apodosis, promise)→ predictive futureἑλκύω: 'draw, drag'; the same verb as 6:44 ('no one can come to me unless the Father draws him'); here the drawing is through the crucified/exalted Christ. Not compulsion but irresistible attraction.
πρὸςtopreposition + accusative (goal/direction)
ἐμαυτόνmyselfAccusativereflexive pronoun (object of πρός)ἐμαυτοῦ: first-person reflexive 'myself'; the drawing is personal union with Christ, not merely institutional affiliation.
33

τοῦτο δὲ ἔλεγεν σημαίνων ποίῳ θανάτῳ ἤμελλεν ἀποθνήσκειν.

He said this to indicate the kind of death he was about to die.

Narrator's glossδὲA typical Johannine parenthetical gloss (cf. 2:21; 7:39; 21:19). The narrator decodes ὑψωθῶ ('lifted up') as a reference to crucifixion specifically, closing the double-meaning for the reader even as the crowd remains confused.
τοῦτοthisAccusativedirect object (anaphoric)
δὲand/nowcontinuative particle
ἔλεγενhe saidImpf Act Indic 3 Sg · λέγωmain verb (narrator's commentary)→ descriptive imperfect
σημαίνωνindicating/signifyingPres Act Ptc Nom Sg Masc · σημαίνωadverbial participle (purpose/manner)→ descriptive presentσημαίνω: 'indicate, signify, show by sign'; from σῆμα ('sign'). The narrator's gloss formula — used at 18:32 and 21:19 — decodes metaphorical speech.
ποίῳwhat kind ofDativedative of manner (qualitative interrogative)ποῖος: 'what sort of, what kind of'; not asking 'which death' but 'what manner of death' — crucifixion as the specific mode.
θανάτῳdeathDativedative of mannerθάνατος: 'death'; the death of crucifixion, the mode of 'lifting up.'
ἤμελλενhe was about toImpf Act Indic 3 Sg · μέλλωverb of indirect statement (with infinitive)→ descriptive imperfect (impending)μέλλω: 'be about to, intend'; the imperfect ἤμελλεν = was on the point of, was destined to.
ἀποθνήσκεινto diePres Act Inf · ἀποθνήσκωcomplementary infinitiveἀποθνήσκω: 'die'; combined with μέλλω = 'was about to die' — the cross is imminent.
34

ἀπεκρίθη οὖν αὐτῷ ὁ ὄχλος· Ἡμεῖς ἠκούσαμεν ἐκ τοῦ νόμου ὅτι ὁ Χριστὸς μένει εἰς τὸν αἰῶνα, καὶ πῶς λέγεις σὺ ὅτι δεῖ ὑψωθῆναι τὸν υἱὸν τοῦ ἀνθρώπου; τίς ἐστιν οὗτος ὁ υἱὸς τοῦ ἀνθρώπου;

So the crowd answered him, "We have heard from the Law that the Christ remains forever. How can you say that the Son of Man must be lifted up? Who is this Son of Man?"

Crowd's objection (scriptural challenge)οὖνThe crowd's objection draws on a genuine theological tradition — the Messiah's eternal reign (Ps 89:36; Isa 9:7; Ezek 37:25). They hear 'lifted up' as cessation of the Messiah's presence and see a contradiction. Their final question 'who is this Son of Man?' is the climactic puzzle the whole chapter has been building toward.
ἀπεκρίθηansweredAor Pass Indic 3 Sg · ἀποκρίνομαιmain verb→ constative aorist
οὖνthereforeinferential particle
αὐτῷhimDativedative of indirect object
theNominativearticle
ὄχλοςcrowdNominativesubject
ἩμεῖςweNominativeemphatic pronoun (subject)
ἠκούσαμενwe have heardAor Act Indic 1 Pl · ἀκούωmain verb of direct speech→ constative aorist (with perfect implication)ἀκούω: 'hear'; ἠκούσαμεν ἐκ τοῦ νόμου = 'we have heard from the Law' — oral Torah instruction.
ἐκfrompreposition + genitive (source)
τοῦtheGenitivearticle
νόμουLawGenitivegenitive of sourceνόμος: 'law, Torah'; here broadly = Scripture/Torah tradition that teaches the Messiah's permanence. Ps 89:36; Isa 9:7; Ezek 37:25 are probable backgrounds.
ὅτιthatconjunction (indirect statement)
theNominativearticle
ΧριστὸςChrist/MessiahNominativesubjectΧριστός: 'Anointed, Messiah'; the crowd identifies the Son of Man with the Messiah, and the Messiah with eternal earthly rule.
μένειremainsPres Act Indic 3 Sg · μένωverb (indirect statement)→ gnomic presentμένω: 'remain, abide'; the expectation of an eternal messianic reign — the crowd cannot reconcile this with 'being lifted up' (death).
εἰςforever/untopreposition + accusative (temporal extent)
τὸνtheAccusativearticle
αἰῶναage/eternityAccusativeaccusative of extent (temporal)αἰών: 'age, eternity'; εἰς τὸν αἰῶνα = 'forever, unto the age.'
καὶandcoordinating conjunction
πῶςhowinterrogative adverbπῶς: 'how'; challenging the logic of Jesus' statement.
λέγειςdo you sayPres Act Indic 2 Sg · λέγωmain verb (interrogative)→ descriptive present
σὺyouNominativeemphatic pronoun (subject)σύ: emphatic 'you' — perhaps setting Jesus against the Torah tradition.
ὅτιthatconjunction (indirect statement)
δεῖit is necessaryPres Act Indic 3 Sg · δεῖimpersonal verb→ gnomic present (divine necessity)δεῖ: 'it is necessary, must'; Lukan and Johannine term for divine necessity — the divine plan requires this.
ὑψωθῆναιto be lifted upAor Pass Inf · ὑψόωsubject infinitive of δεῖ→ constative aorist infinitive
τὸνtheAccusativearticle
υἱὸνSonAccusativeaccusative subject of infinitive
τοῦof theGenitivearticle
ἀνθρώπουManGenitivegenitive (of relationship — title)
τίςwhoNominativeinterrogative pronoun (subject)τίς: 'who?'; the climactic identity question — 'who is this Son of Man?' — frames the chapter's christological mystery.
ἐστινisPres Act Indic 3 Sg · εἰμίcopulative verb→ gnomic present
οὗτοςthisNominativedemonstrative pronoun (subject)
theNominativearticle
υἱὸςSonNominativepredicate nominative
τοῦof theGenitivearticle
ἀνθρώπουManGenitivegenitive (title)
35

εἶπεν οὖν αὐτοῖς ὁ Ἰησοῦς· Ἔτι μικρὸν χρόνον τὸ φῶς ἐν ὑμῖν ἐστιν. περιπατεῖτε ὡς τὸ φῶς ἔχετε, ἵνα μὴ σκοτία ὑμᾶς καταλάβῃ· καὶ ὁ περιπατῶν ἐν τῇ σκοτίᾳ οὐκ οἶδεν ποῦ ὑπάγει.

So Jesus said to them, "The light is among you for a little while longer. Walk while you have the light, so that darkness may not overtake you. The one who walks in darkness does not know where he is going."

Urgent appeal (final public call)οὖνJesus does not answer the crowd's identity question directly but issues an urgent call to respond while there is still time. The light/darkness contrast is central to John (1:4–9; 3:19–21; 8:12; 9:5). The expression 'walk while you have the light' converts cosmology into ethics.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb→ constative aorist
οὖνthereforeinferential particle
αὐτοῖςto themDativedative of indirect object
theNominativearticle
ἸησοῦςJesusNominativesubject
Ἔτιstill/yettemporal adverbἔτι: 'still, yet, a little longer'; the window of opportunity is closing.
μικρὸνa littleAccusativeaccusative of extent (adverbial)μικρός: 'little, small'; μικρὸν χρόνον = 'for a little time.'
χρόνονtimeAccusativeaccusative of time (extent)χρόνος: 'time, period'; the temporal window before Jesus' departure.
τὸtheNominativearticle
φῶςlightNominativesubjectφῶς: 'light'; Jesus as the light of the world (8:12; 9:5; 1:4–5); 'the light is among you' = Jesus is still present.
ἐνamong/inpreposition + dative (place/sphere)
ὑμῖνyouDativedative of place
ἐστινisPres Act Indic 3 Sg · εἰμίmain verb→ descriptive present
περιπατεῖτεwalkPres Act Impv 2 Pl · περιπατέωimperative (command)→ descriptive present imperative (ongoing walk)περιπατέω: 'walk, live'; Semitic idiom for one's manner of life (הָלַךְ hālak). 'Walk in the light' = order your life by the revelation Jesus brings.
ὡςwhiletemporal conjunctionὡς: 'as, while'; temporal here = 'as long as.'
τὸtheAccusativearticle
φῶςlightAccusativedirect object of ἔχετε
ἔχετεyou havePres Act Indic 2 Pl · ἔχωverb of temporal clause→ descriptive present
ἵναso thatpurpose/result conjunction
μὴnotnegative particle (with subjunctive)
σκοτίαdarknessNominativesubjectσκοτία: 'darkness'; in John, darkness = the realm of ignorance, sin, and alienation from God (1:5; 3:19; 8:12).
ὑμᾶςyouAccusativedirect object
καταλάβῃmay overtakeAor Act Subj 3 Sg · καταλαμβάνωsubjunctive in ἵνα-clause (purpose)→ constative aorist subjunctiveκαταλαμβάνω: 'seize, overtake, comprehend'; here the hostile sense — darkness overtakes and engulfs a traveler. The same word in 1:5 ('the darkness did not overcome it').
καὶandcoordinating conjunction
the oneNominativearticle (substantival)
περιπατῶνwalkingPres Act Ptc Nom Sg Masc · περιπατέωsubstantival participle (subject)→ gnomic present
ἐνinpreposition + dative (sphere)
τῇtheDativearticle
σκοτίᾳdarknessDativedative of sphere
οὐκnotnegative particle
οἶδενknowsPerf Act Indic 3 Sg · οἶδαmain verb→ intensive perfect (gnomic)οἶδα: 'know' (from Perf of ὁράω); the gnomic 'perfect-as-present' — a timeless truth about the disorientation produced by spiritual darkness.
ποῦwhereindirect interrogative adverbποῦ: 'where'; indirect question embedded in indirect statement.
ὑπάγειhe is goingPres Act Indic 3 Sg · ὑπάγωverb of indirect question→ descriptive presentὑπάγω: 'go, depart, withdraw'; the darkness-walker has no sense of direction — a moral/spiritual disorientation.
36

ὡς τὸ φῶς ἔχετε, πιστεύετε εἰς τὸ φῶς, ἵνα υἱοὶ φωτὸς γένησθε. Ταῦτα ἐλάλησεν Ἰησοῦς, καὶ ἀπελθὼν ἐκρύβη ἀπ' αὐτῶν.

"While you have the light, believe in the light, so that you may become children of light." Having said these things, Jesus departed and hid himself from them.

Final appeal + narrative closeὡςThe final public appeal culminates in the call to belief, followed by the narrator's abrupt closure: Jesus 'hid himself.' The departure ends Jesus' public ministry (cf. the narrator's retrospect that follows in vv.37–43). The compound verb ἀπελθὼν ἐκρύβη is final and dramatic.
ὡςwhiletemporal conjunction
τὸtheAccusativearticle
φῶςlightAccusativedirect object of ἔχετε
ἔχετεyou havePres Act Indic 2 Pl · ἔχωverb of temporal clause→ descriptive present
πιστεύετεbelievePres Act Impv 2 Pl · πιστεύωimperative (final command)→ descriptive present imperative (ongoing belief)πιστεύω: 'believe, trust'; the chapter's final imperative to the crowd — an invitation into the light.
εἰςin/intopreposition + accusative (object of belief)
τὸtheAccusativearticle
φῶςlightAccusativeobject of εἰς (belief directed toward)φῶς: Jesus as the light (1:4–9; 8:12; 9:5); belief directed personally toward the light.
ἵναso thatpurpose/result conjunction
υἱοὶsons/childrenNominativepredicate nominativeυἱός: 'son, child'; υἱοὶ φωτός = 'children of light,' a Semitic idiom for those who participate in and belong to the nature of light (cf. Luke 16:8; 1 Thess 5:5; Eph 5:8). The plural embraces all believers.
φωτὸςof lightGenitivegenitive (of relationship/character)
γένησθεyou may becomeAor Mid Subj 2 Pl · γίνομαιsubjunctive in ἵνα-clause (purpose)→ constative aorist subjunctiveγίνομαι: 'become'; the transformation that faith in the light produces.
Ταῦταthese thingsAccusativedirect object (summary)
ἐλάλησενspokeAor Act Indic 3 Sg · λαλέωmain verb (narrative close)→ constative aoristλαλέω: 'speak'; ταῦτα ἐλάλησεν = a Johannine summary close, often marking the end of a discourse unit.
ἸησοῦςJesusNominativesubject
καὶandcoordinating conjunction
ἀπελθὼνgoing awayAor Act Ptc Nom Sg Masc · ἀπέρχομαιadverbial participle (antecedent action)→ constative aoristἀπέρχομαι: 'go away, depart'; the withdrawal from public ministry.
ἐκρύβηhid himselfAor Pass Indic 3 Sg · κρύπτωmain verb→ constative aorist (reflexive passive)κρύπτω: 'hide, conceal'; the passive here is reflexive — Jesus hides himself. Cf. 8:59 where the same verb closes his temple confrontation. The public ministry of the Book of Signs is over.
ἀπ'frompreposition + genitive (separation)
αὐτῶνthemGenitivegenitive of separation
37

Τοσαῦτα δὲ αὐτοῦ σημεῖα πεποιηκότος ἔμπροσθεν αὐτῶν οὐκ ἐπίστευον εἰς αὐτόν,

Though he had done so many signs before them, they still did not believe in him,

Narrator's retrospect (theological)δὲThe narrator opens a theological retrospect on Israel's unbelief. The genitive absolute (αὐτοῦ … πεποιηκότος) concedes the evidence: many signs done before them. The perfect participle emphasizes their continuing effect. The imperfect ἐπίστευον frames persistent, ongoing refusal.
Τοσαῦταso manyAccusativeattributive adjective (correlative: 'so many')τοσοῦτος: 'so great/many'; correlative pronoun emphasizing the extraordinary number and magnitude of signs.
δὲbut/nowadversative/transitional particle
αὐτοῦheGenitivegenitive absolute (subject of participle)
σημεῖαsignsAccusativedirect object of πεποιηκότος (genitive absolute)σημεῖον: 'sign'; the seven signs of chs. 1–12 are the referents. Their cumulative effect should have produced faith.
πεποιηκότοςhaving donePerf Act Ptc Gen Sg Masc · ποιέωgenitive absolute (participle)→ intensive perfect (signs standing in ongoing effect)ποιέω: 'do'; the perfect genitive absolute 'he having done' emphasizes that the signs were accomplished and their effect is permanent.
ἔμπροσθενbefore/in front ofimproper preposition + genitive (place)ἔμπροσθεν: 'before, in front of'; they saw the signs with their own eyes.
αὐτῶνthemGenitivegenitive (after ἔμπροσθεν)
οὐκnotnegative particle
ἐπίστευονwere believingImpf Act Indic 3 Pl · πιστεύωmain verb→ descriptive imperfect (persistent unbelief)πιστεύω: 'believe'; the imperfect describes ongoing, repeated, or habitual failure to believe — not a one-time rejection.
εἰςinpreposition + accusative (object of belief)
αὐτόνhimAccusativeobject of εἰς
38

ἵνα ὁ λόγος Ἠσαΐου τοῦ προφήτου πληρωθῇ ὃν εἶπεν· Κύριε, τίς ἐπίστευσεν τῇ ἀκοῇ ἡμῶν; καὶ ὁ βραχίων κυρίου τίνι ἀπεκαλύφθη;

so that the word of Isaiah the prophet might be fulfilled that he spoke: "Lord, who has believed our report? And to whom has the arm of the Lord been revealed?"

Fulfillment citation (Isa 53:1)ἵναThe ἵνα here is not strictly purpose but result/fulfillment ('with the result that' = τελικόν or consecutive). The citation is Isa 53:1 LXX, the opening of the Servant Song. John cites it to explain why the signs did not produce faith: the Servant's suffering was always destined to meet unbelief.
ἵναso that/in order thatconsecutive/fulfillment conjunctionἵνα: here = 'with the result that, so that' — not strict purpose but fulfillment of Scripture's pattern.
theNominativearticle
λόγοςwordNominativesubjectλόγος: 'word, saying'; ὁ λόγος Ἠσαΐου = the prophetic word Isaiah spoke, now being fulfilled.
Ἠσαΐουof IsaiahGenitivegenitive (authorial)Ἠσαΐας: 'Isaiah,' the eighth-century prophet whose book provides both citations (Isa 53:1 here; Isa 6:10 in v.40).
τοῦtheGenitivearticle
προφήτουprophetGenitivegenitive (appositional)προφήτης: 'prophet'; the apposition 'Isaiah the prophet' identifies the source.
πληρωθῇmight be fulfilledAor Pass Subj 3 Sg · πληρόωsubjunctive in ἵνα-clause→ constative aorist subjunctiveπληρόω: 'fill, fulfill'; Johannine fulfillment formula (12:38; 13:18; 15:25; 17:12; 18:9, 32; 19:24, 36).
ὃνwhich/thatAccusativerelative pronoun (object of εἶπεν)
εἶπενhe spokeAor Act Indic 3 Sg · λέγωverb of relative clause→ constative aorist
ΚύριεLordVocativevocative (address in the Isaian citation)κύριος: 'Lord'; in the Isa 53:1 LXX citation, the prophet addresses God.
τίςwhoNominativeinterrogative pronoun (subject)τίς: 'who?'; the rhetorical question expects 'no one' or 'very few.'
ἐπίστευσενhas believedAor Act Indic 3 Sg · πιστεύωmain verb (in citation)→ constative aorist
τῇtheDativearticle
ἀκοῇreport/messageDativedative (indirect object, thing believed)ἀκοή: 'hearing, report, message'; from ἀκούω ('hear'). ἀκοῇ ἡμῶν = 'our report/proclamation' — what we proclaimed about the Servant.
ἡμῶνourGenitivegenitive (authorial/possessive)
καὶandcoordinating conjunction (parallel question)
theNominativearticle
βραχίωνarmNominativesubjectβραχίων: 'arm'; 'the arm of the Lord' = divine power in action (LXX idiom, frequent in Deutero-Isaiah: Isa 51:9; 53:1; 59:16).
κυρίουof the LordGenitivegenitive (possession)
τίνιto whomDativeinterrogative pronoun (dative of indirect object)
ἀπεκαλύφθηhas been revealedAor Pass Indic 3 Sg · ἀποκαλύπτωmain verb (passive)→ constative aorist (passive)ἀποκαλύπτω: 'reveal, disclose'; the divine power is not self-evident but must be 'revealed' to those with eyes to see — and few see.
39

διὰ τοῦτο οὐκ ἠδύναντο πιστεύειν, ὅτι πάλιν εἶπεν Ἠσαΐας·

Therefore they could not believe, because Isaiah also said:

Stronger claim: inability to believeδιὰ τοῦτοThe narrator escalates: from 'did not believe' (v.37) to 'could not believe' (v.39). The ὅτι introduces a second Isaiah citation explaining the incapacity. The phrase 'Isaiah said again' marks the second OT quotation.
διὰforpreposition + accusative (cause)
τοῦτοthis reasonAccusativeobject of διά (causal)
οὐκnotnegative particle
ἠδύναντοthey were ableImpf Mid Indic 3 Pl · δύναμαιmain verb→ descriptive imperfectδύναμαι: 'be able, can'; the imperfect ἠδύναντο = 'they were not able (at that time).' The escalation from οὐκ ἐπίστευον (v.37) to οὐκ ἠδύναντο πιστεύειν presents a deeper incapacity rooted in prophetic determination.
πιστεύεινto believePres Act Inf · πιστεύωcomplementary infinitive
ὅτιbecausecausal conjunction
πάλινagainadverb (introducing second citation)πάλιν: 'again'; marks the second Isaiah citation.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb→ constative aorist
ἨσαΐαςIsaiahNominativesubject
40

Τετύφλωκεν αὐτῶν τοὺς ὀφθαλμοὺς καὶ ἐπώρωσεν αὐτῶν τὴν καρδίαν, ἵνα μὴ ἴδωσιν τοῖς ὀφθαλμοῖς καὶ νοήσωσιν τῇ καρδίᾳ καὶ στραφῶσιν, καὶ ἰάσομαι αὐτούς.

"He has blinded their eyes and hardened their heart, so that they would not see with their eyes and understand with their heart and turn, and I would heal them."

Second fulfillment citation (Isa 6:10)asyndetonThe citation is Isa 6:10 (God's commission to Isaiah at his call), the same text cited in Matt 13:14–15; Mark 4:12; Luke 8:10; Acts 28:26–27. John's form is independent and condenses the LXX. The striking feature (unique to John) is the first-person future ἰάσομαι ('I will heal them') as the final clause — the divine intention to heal underscores that the hardening serves a redemptive purpose.
Τετύφλωκενhe has blindedPerf Act Indic 3 Sg · τυφλόωmain verb→ intensive perfectτυφλόω: 'blind'; the perfect tense = the blinding is a completed act with ongoing state. The subject is ambiguous — God or Satan? In Isa 6:10 God commissions the hardening; John follows the LXX pattern where God acts.
αὐτῶνtheirGenitivegenitive (possession, with τοὺς ὀφθαλμούς)
τοὺςtheAccusativearticle
ὀφθαλμοὺςeyesAccusativedirect objectὀφθαλμός: 'eye'; physical sight as the instrument of spiritual perception — their eyes are closed to what the signs signify.
καὶandcoordinating conjunction
ἐπώρωσενhardenedAor Act Indic 3 Sg · πωρόωmain verb (second)→ constative aoristπωρόω: 'harden, make callous'; from πῶρος ('callus, hard stone'). The hardening of the heart is the biblical pattern (Exod 4:21; Isa 6:10; Rom 9:18).
αὐτῶνtheirGenitivegenitive (possession)
τὴνtheAccusativearticle
καρδίανheartAccusativedirect objectκαρδία: 'heart'; in biblical anthropology the seat of will, understanding, and commitment.
ἵναso thatpurpose/result conjunction (negative with μή)
μὴnotnegative particle (with subjunctive)
ἴδωσινthey might seeAor Act Subj 3 Pl · ὁράωsubjunctive in ἵνα-clause→ constative aorist subjunctive
τοῖςwith theDativearticle
ὀφθαλμοῖςeyesDativedative of instrument
καὶandcoordinating conjunction
νοήσωσινunderstandAor Act Subj 3 Pl · νοέωsubjunctive (second, coordinated)→ constative aorist subjunctiveνοέω: 'perceive, understand, think'; from νοῦς ('mind').
τῇwith theDativearticle
καρδίᾳheartDativedative of instrument
καὶandcoordinating conjunction
στραφῶσινturn/be convertedAor Pass Subj 3 Pl · στρέφωsubjunctive (third, coordinated)→ constative aorist subjunctiveστρέφω: 'turn'; the passive = 'be turned, convert'; the biblical term for repentance/turning back (Heb. שׁוּב šûb).
καὶandcoordinating conjunction
ἰάσομαιI will healFut Mid Indic 1 Sg · ἰάομαιmain verb (divine speech, future)→ predictive futureἰάομαι: 'heal, cure'; unique to John's form of the Isa 6:10 citation — the future ἰάσομαι ('I will heal') preserves the divine intention behind the hardening, maintaining hope even within judgment.
αὐτούςthemAccusativedirect object
41

ταῦτα εἶπεν Ἠσαΐας ὅτι εἶδεν τὴν δόξαν αὐτοῦ, καὶ ἐλάλησεν περὶ αὐτοῦ.

Isaiah said these things because he saw his glory and spoke about him.

Narrator's christological asideasyndetonThe most theologically charged aside of the chapter: the narrator identifies 'his glory' in Isa 6 as the glory of Jesus. Isaiah saw the divine glory of the pre-existent Christ in his throne-room vision (Isa 6:1–5), and spoke about him. This is the boldest application of a throne-room theophany to Jesus in the NT.
ταῦταthese thingsAccusativedirect object (summary)
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb→ constative aorist
ἨσαΐαςIsaiahNominativesubject
ὅτιbecausecausal conjunction
εἶδενhe sawAor Act Indic 3 Sg · ὁράωmain verb of causal clause→ constative aoristὁράω: 'see'; Isaiah's throne-room vision of Isa 6:1–5 ('I saw the Lord seated on a throne, high and exalted'). The narrator interprets that vision as a vision of Christ.
τὴνtheAccusativearticle
δόξανgloryAccusativedirect objectδόξα: 'glory'; the Shekinah glory seen in Isa 6:1–5 = κύριος on his throne, the seraphim crying 'Holy, holy, holy' — the narrator identifies this as the glory of the Son (cf. John 1:14; 17:5, 24).
αὐτοῦhisGenitivegenitive (possession — referring to Jesus)
καὶandcoordinating conjunction
ἐλάλησενspokeAor Act Indic 3 Sg · λαλέωmain verb (second)→ constative aoristλαλέω: 'speak'; Isaiah's prophecy about the Servant = speech about Jesus.
περὶaboutpreposition + genitive (reference)
αὐτοῦhimGenitivegenitive of reference (about Jesus)
42

ὅμως μέντοι καὶ ἐκ τῶν ἀρχόντων πολλοὶ ἐπίστευσαν εἰς αὐτόν, ἀλλὰ διὰ τοὺς Φαρισαίους οὐχ ὡμολόγουν ἵνα μὴ ἀποσυνάγωγοι γένωνται·

Nevertheless, even many of the rulers believed in him, but because of the Pharisees they did not confess it, so that they would not be put out of the synagogue;

Qualified concessionὅμως μέντοιA carefully qualified exception to the unbelief: some rulers did believe but refused public confession. The double adversative (ὅμως μέντοι) stresses the concession. The fear of ἀποσυνάγωγοι (synagogue exclusion) is a distinctive Johannine concern (cf. 9:22; 16:2). The irony: those with power to protect others from exclusion were themselves controlled by that fear.
ὅμωςneverthelessconcessive adverbὅμως: 'nevertheless, yet'; concessive particle introducing the qualified exception.
μέντοιhoweveradversative particle (emphatic)μέντοι: 'indeed, however'; a strengthening adversative — ὅμως μέντοι = 'yet nevertheless.'
καὶevenadjunctive adverb
ἐκfrom amongpreposition + genitive (partitive)
τῶνtheGenitivearticle
ἀρχόντωνrulersGenitivepartitive genitiveἄρχων: 'ruler, leader'; members of the Sanhedrin or priestly aristocracy. Nicodemus (3:1; 7:50) is the only named example.
πολλοὶmanyNominativesubject
ἐπίστευσανbelievedAor Act Indic 3 Pl · πιστεύωmain verb→ constative aorist
εἰςinpreposition + accusative (object of belief)
αὐτόνhimAccusativeobject of εἰς
ἀλλὰbutstrong adversative conjunction
διὰbecause ofpreposition + accusative (cause)
τοὺςtheAccusativearticle
ΦαρισαίουςPhariseesAccusativeobject of διά (cause of silence)
οὐχnotnegative particle
ὡμολόγουνwere confessingImpf Act Indic 3 Pl · ὁμολογέωmain verb→ descriptive imperfect (habitual non-confession)ὁμολογέω: 'confess, acknowledge publicly'; from ὁμός + λέγω ('say the same thing'). Public confession is the natural fruit of faith in John (cf. 1 John 2:23; 4:2–3; Rom 10:9–10). The imperfect = repeated/habitual silence.
ἵναso thatpurpose/result conjunction
μὴnotnegative particle
ἀποσυνάγωγοιexpelled from the synagogueNominativepredicate nominativeἀποσυνάγωγος: 'expelled from the synagogue'; a compound unique to John in the NT (9:22; 12:42; 16:2). It reflects a formal Jewish disciplinary measure excluding someone from the community.
γένωνταιthey might becomeAor Mid Subj 3 Pl · γίνομαιsubjunctive in ἵνα-clause (purpose)→ constative aorist subjunctiveγίνομαι: 'become'; 'lest they become excluded from the synagogue.'
43

ἠγάπησαν γὰρ τὴν δόξαν τῶν ἀνθρώπων μᾶλλον ἤπερ τὴν δόξαν τοῦ θεοῦ.

for they loved the glory of men more than the glory of God.

Explanatory ground (for their silence)γὰρThe γάρ explains the rulers' failure to confess. The antithesis δόξαν τῶν ἀνθρώπων / δόξαν τοῦ θεοῦ echoes 5:44 ('How can you believe, when you receive glory from one another and do not seek the glory that comes from the only God?'). The aorist ἠγάπησαν presents their choice as a decisive orientation.
ἠγάπησανthey lovedAor Act Indic 3 Pl · ἀγαπάωmain verb→ constative aorist (decisive orientation)ἀγαπάω: 'love'; the aorist marks a definitive choice: they set their love on human honor. This love for human glory is incompatible with faith (cf. 5:44).
γὰρforexplanatory conjunction
τὴνtheAccusativearticle
δόξανglory/honorAccusativedirect objectδόξα: 'glory, honor, reputation'; in the social sense = public esteem, honor in the honor-shame culture of antiquity. Their primary value was the approval of peers, not divine approval.
τῶνofGenitivearticle
ἀνθρώπωνmen/peopleGenitivegenitive (source/authorial — honor from humans)ἄνθρωπος: 'human being'; 'the glory/honor of people' = what humans grant as reputation.
μᾶλλονmorecomparative adverbμᾶλλον: 'more, rather'; with ἤπερ = 'more than.'
ἤπερthancomparative particleἤπερ: 'than, rather than'; stronger comparative than simple ἤ.
τὴνtheAccusativearticle
δόξανgloryAccusativedirect object (second, in comparison)
τοῦofGenitivearticle
θεοῦGodGenitivegenitive (source — honor from God)θεός: 'God'; 'the glory of God' = the honor that God confers; the supreme value by which all other honors are judged. Cf. 5:44.
44

Ἰησοῦς δὲ ἔκραξεν καὶ εἶπεν· Ὁ πιστεύων εἰς ἐμὲ οὐ πιστεύει εἰς ἐμὲ ἀλλὰ εἰς τὸν πέμψαντά με,

And Jesus cried out and said, "Whoever believes in me, believes not in me but in him who sent me,"

Final public declaration (summary theology)δὲVerses 44–50 are often read as a displaced or retrospective discourse — Jesus has already hidden (v.36). Many interpreters see this as a Johannine narrative summary or appendix to the public ministry. The ἔκραξεν ('cried out') is the characteristic verb of Jesus' public proclamations (7:28, 37; 12:13). The subordination of belief in Jesus to belief in the Father is the chapter's theological apex.
ἸησοῦςJesusNominativesubject
δὲandcontinuative particle
ἔκραξενcried outAor Act Indic 3 Sg · κράζωmain verb→ constative aoristκράζω: 'cry out, shout'; the loud, public proclamation characteristic of John's Jesus in public settings (7:28; 7:37; 12:44).
καὶandcoordinating conjunction
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (pleonastic pair with ἔκραξεν)→ constative aorist
the oneNominativearticle (substantival)
πιστεύωνbelievingPres Act Ptc Nom Sg Masc · πιστεύωsubstantival participle (subject)→ gnomic presentπιστεύω: 'believe'; the present participle = ongoing, habitual belief.
εἰςinpreposition + accusative (object of belief)
ἐμὲmeAccusativeobject of εἰς
οὐnotnegative particle
πιστεύειbelievesPres Act Indic 3 Sg · πιστεύωmain verb→ gnomic present
εἰςinpreposition + accusative
ἐμὲmeAccusativeobject of εἰς (the negated term)
ἀλλὰbutstrong adversative conjunction
εἰςinpreposition + accusative
τὸνthe oneAccusativearticle (substantival)
πέμψαντάwho sentAor Act Ptc Acc Sg Masc · πέμπωattributive participle→ constative aoristπέμπω: 'send'; ὁ πέμψας με = 'the one who sent me' = the Father; the standard Johannine agency formula.
μεmeAccusativedirect object of πέμψαντά
45

καὶ ὁ θεωρῶν ἐμὲ θεωρεῖ τὸν πέμψαντά με.

"and whoever sees me sees him who sent me."

Parallel statement (seeing = seeing the Father)καὶThe parallelism of vv.44–45 maps belief and vision onto the same schema: perceiving Jesus (through faith or sight) is perceiving the Father. This echoes 14:9 ('Whoever has seen me has seen the Father'). The present participle θεωρῶν / θεωρεῖ sustains the gnomic present register.
καὶandcoordinating conjunction
the oneNominativearticle (substantival)
θεωρῶνseeing/beholdingPres Act Ptc Nom Sg Masc · θεωρέωsubstantival participle (subject)→ gnomic presentθεωρέω: 'see, observe, behold'; in John often = spiritually perceptive seeing, not mere physical sight.
ἐμὲmeAccusativedirect object
θεωρεῖseesPres Act Indic 3 Sg · θεωρέωmain verb→ gnomic present
τὸνthe oneAccusativearticle (substantival)
πέμψαντάwho sentAor Act Ptc Acc Sg Masc · πέμπωattributive participle→ constative aoristπέμπω: 'send'; the same τὸν πέμψαντά με formula as v.44.
μεmeAccusativedirect object of πέμψαντά
46

ἐγὼ φῶς εἰς τὸν κόσμον ἐλήλυθα, ἵνα πᾶς ὁ πιστεύων εἰς ἐμὲ ἐν τῇ σκοτίᾳ μὴ μείνῃ.

"I have come as light into the world, so that everyone who believes in me may not remain in darkness."

Mission statement (light-world)asyndetonThe perfect ἐλήλυθα ('I have come and am present') grounds the light-claim in the incarnation. The purpose clause expresses the salvific aim: no one who believes should remain in the darkness of v.35. This is a summation of the light-prologue (1:4–9) applied to the believer.
ἐγὼINominativeemphatic pronoun (subject)
φῶςlightNominativepredicate nominative (in apposition to subject)φῶς: 'light'; Jesus as the light of the world (1:4–9; 8:12; 9:5); here stated as the ground of his mission.
εἰςintopreposition + accusative (goal/sphere)
τὸνtheAccusativearticle
κόσμονworldAccusativeobject of εἰςκόσμος: 'world'; the realm into which the light has entered — the sphere of human darkness.
ἐλήλυθαI have comePerf Act Indic 1 Sg · ἔρχομαιmain verb→ intensive perfect (incarnation as abiding reality)ἔρχομαι: 'come'; the perfect ἐλήλυθα = 'I have come and remain present here' — the incarnation as permanent fact.
ἵναso thatpurpose conjunction
πᾶςeveryoneNominativesubject (universal)πᾶς: 'every, all'; with the substantival participle = 'everyone who.'
the oneNominativearticle (substantival)
πιστεύωνbelievingPres Act Ptc Nom Sg Masc · πιστεύωsubstantival participle (subject)→ gnomic present
εἰςinpreposition + accusative (object of belief)
ἐμὲmeAccusativeobject of εἰς
ἐνinpreposition + dative (sphere)
τῇtheDativearticle
σκοτίᾳdarknessDativedative of sphereσκοτία: 'darkness'; the state of alienation from God (cf. v.35, 1:5).
μὴnotnegative particle (with subjunctive)
μείνῃmay remainAor Act Subj 3 Sg · μένωsubjunctive in ἵνα-clause (purpose)→ constative aorist subjunctiveμένω: 'remain, abide, stay'; not to remain = liberation from darkness through faith.
47

καὶ ἐάν τίς μου ἀκούσῃ τῶν ῥημάτων καὶ μὴ φυλάξῃ, ἐγὼ οὐ κρίνω αὐτόν· οὐ γὰρ ἦλθον ἵνα κρίνω τὸν κόσμον, ἀλλ' ἵνα σῴζω τὸν κόσμον.

"And if anyone hears my words and does not keep them, I do not judge him; for I did not come to judge the world but to save the world."

Salvific non-judgmentκαὶThe two ἵνα clauses balance judgment and salvation (cf. 3:17; 8:15). The aorist ἦλθον summarizes the incarnation's purpose. The non-judgment of the first advent does not eliminate judgment — v.48 clarifies that the word itself will judge. The present κρίνω emphasizes that NOW is not the time of final judgment.
καὶandcoordinating conjunction
ἐάνifconditional conjunction
τίςanyoneNominativesubject (indefinite)
μουmyGenitivegenitive (possession, with ῥημάτων)
ἀκούσῃhearsAor Act Subj 3 Sg · ἀκούωsubjunctive in conditional clause→ constative aorist subjunctiveἀκούω: 'hear'; the first condition — passive hearing without keeping.
τῶνtheGenitivearticle
ῥημάτωνwordsGenitivegenitive (object of ἀκούω)ῥῆμα: 'word, saying, utterance'; in John distinguished from λόγος — ῥήματα = specific sayings; λόγος = the word as a whole. The genitive after ἀκούω is standard Greek (partitive-genitive of the thing heard).
καὶandcoordinating conjunction
μὴnotnegative particle (with subjunctive)
φυλάξῃkeep/guardAor Act Subj 3 Sg · φυλάσσωsubjunctive in conditional clause (second)→ constative aorist subjunctiveφυλάσσω: 'guard, keep, observe'; τηρέω and φυλάσσω are near-synonyms in John for keeping Jesus' commandments; here the failure to act on what is heard.
ἐγὼINominativeemphatic pronoun (subject)
οὐnotnegative particle
κρίνωjudgePres Act Indic 1 Sg · κρίνωmain verb (apodosis)→ gnomic present (this-age non-judgment)κρίνω: 'judge, evaluate'; the first advent is not the judgment-advent (cf. 5:22, 27; 8:15).
αὐτόνhimAccusativedirect object
οὐnotnegative particle
γὰρforexplanatory conjunction
ἦλθονI cameAor Act Indic 1 Sg · ἔρχομαιmain verb (purpose statement)→ constative aorist (incarnation purpose)
ἵναin order topurpose conjunction
κρίνωjudgePres Act Subj 1 Sg · κρίνωsubjunctive in ἵνα-clause (purpose, negative)→ gnomic present subjunctive
τὸνtheAccusativearticle
κόσμονworldAccusativedirect object
ἀλλ'butstrong adversative conjunction
ἵναbut topurpose conjunction (second, positive)
σῴζωsavePres Act Subj 1 Sg · σῴζωsubjunctive in ἵνα-clause (purpose, positive)→ gnomic present subjunctiveσῴζω: 'save, rescue, preserve'; the positive purpose of the first advent — cf. 3:17; 10:9.
τὸνtheAccusativearticle
κόσμονworldAccusativedirect object
48

ὁ ἀθετῶν ἐμὲ καὶ μὴ λαμβάνων τὰ ῥήματά μου ἔχει τὸν κρίνοντα αὐτόν· ὁ λόγος ὃν ἐλάλησα ἐκεῖνος κρινεῖ αὐτὸν ἐν τῇ ἐσχάτῃ ἡμέρᾳ.

"The one who rejects me and does not receive my words has a judge: the word that I have spoken will judge him on the last day."

Eschatological judgment (the word as judge)asyndetonJudgment is not absent but deferred to the last day (ἐσχάτη ἡμέρα — a Johannine eschatological term, 6:39–40, 44, 54; 11:24). The judge is not Jesus personally but the λόγος he spoke — the word continues as a living standard against which rejection will be measured.
the oneNominativearticle (substantival)
ἀθετῶνrejectingPres Act Ptc Nom Sg Masc · ἀθετέωsubstantival participle (subject)→ gnomic presentἀθετέω: 'reject, set aside, disregard'; from ἀ- + τίθημι ('not place value on'). A legal term for voiding an agreement.
ἐμὲmeAccusativedirect object
καὶandcoordinating conjunction
μὴnotnegative particle (with participle)
λαμβάνωνreceivingPres Act Ptc Nom Sg Masc · λαμβάνωadverbial participle (coordinate with ἀθετῶν)→ gnomic presentλαμβάνω: 'take, receive'; the two participles describe a single posture: rejection + non-reception.
τὰtheAccusativearticle
ῥήματάwordsAccusativedirect object of λαμβάνωνῥῆμα: 'word'; specific sayings of Jesus — cf. v.47.
μουmyGenitivegenitive (possession)
ἔχειhasPres Act Indic 3 Sg · ἔχωmain verb→ gnomic presentἔχω: 'have'; 'has a judge' — the rejector already has his judge, even without immediate execution of judgment.
τὸνthe oneAccusativearticle (substantival)
κρίνονταjudgingPres Act Ptc Acc Sg Masc · κρίνωsubstantival participle (direct object — 'a judge')→ gnomic presentκρίνω: 'judge'; 'the one who judges him' = the spoken word as the eschatological standard.
αὐτόνhimAccusativedirect object of κρίνοντα
theNominativearticle
λόγοςwordNominativesubject (identified as the judge)λόγος: 'word, message'; here the whole of Jesus' teaching — λόγος as the comprehensive message, contrasted with ῥήματα (specific sayings).
ὃνwhichAccusativerelative pronoun (object of ἐλάλησα)
ἐλάλησαI spokeAor Act Indic 1 Sg · λαλέωverb of relative clause→ constative aorist
ἐκεῖνοςthat oneNominativedemonstrative pronoun (emphatic subject, resuming ὁ λόγος)ἐκεῖνος: 'that one'; emphatic demonstrative picking up ὁ λόγος — 'that word will judge him.'
κρινεῖwill judgeFut Act Indic 3 Sg · κρίνωmain verb (future)→ predictive futureκρίνω: 'judge'; the word pronounced by Jesus in his earthly ministry becomes the standard at the last day.
αὐτὸνhimAccusativedirect object
ἐνonpreposition + dative (time)
τῇtheDativearticle
ἐσχάτῃlastDativeattributive adjectiveἔσχατος: 'last'; ἡ ἐσχάτη ἡμέρα = 'the last day,' John's characteristic eschatological term (6:39, 40, 44, 54; 11:24; 12:48). It refers to the day of resurrection and final judgment.
ἡμέρᾳdayDativedative of timeἡμέρα: 'day'; the eschatological day of judgment.
49

ὅτι ἐγὼ ἐξ ἐμαυτοῦ οὐκ ἐλάλησα, ἀλλ' ὁ πέμψας με πατὴρ αὐτός μοι ἐντολὴν δέδωκεν τί εἴπω καὶ τί λαλήσω.

"For I have not spoken on my own authority, but the Father who sent me has himself given me a commandment — what to say and what to speak."

Ground (divine authority of the word)ὅτιThe causal ὅτι grounds the word's authority to judge: Jesus did not speak ἐξ ἐμαυτοῦ ('from himself') but under the Father's ἐντολή ('commandment'). The perfect δέδωκεν ('has given') emphasizes the standing, permanent character of the divine commission.
ὅτιfor/becausecausal conjunction
ἐγὼINominativeemphatic pronoun (subject)
ἐξfrompreposition + genitive (source)
ἐμαυτοῦmyselfGenitivereflexive pronoun (genitive of source)ἐμαυτοῦ: first-person reflexive 'myself'; ἐξ ἐμαυτοῦ = 'on my own authority, from myself' — the denial of self-origination (cf. 5:19, 30; 7:28; 8:28; 14:10).
οὐκnotnegative particle
ἐλάλησαI spokeAor Act Indic 1 Sg · λαλέωmain verb→ constative aoristλαλέω: 'speak'; the aorist summarizes the entirety of Jesus' public teaching as not self-originated.
ἀλλ'butstrong adversative conjunction
theNominativearticle
πέμψαςwho sentAor Act Ptc Nom Sg Masc · πέμπωattributive participle (modifying πατήρ)→ constative aoristπέμπω: 'send'; ὁ πέμψας με πατήρ = 'the Father who sent me' — the sending formula that establishes divine authority.
μεmeAccusativedirect object of πέμψας
πατὴρFatherNominativesubjectπατήρ: 'Father'; placed in apposition to the participle-phrase — 'the Father who sent me, he himself.'
αὐτόςhimselfNominativeemphatic pronoun (intensifier)αὐτός: 'himself'; emphatic — the Father himself, not an intermediary, has given the commandment.
μοιmeDativedative of indirect object
ἐντολὴνcommandmentAccusativedirect objectἐντολή: 'commandment, instruction'; the Father's ἐντολή to Jesus frames all his teaching as obedient execution of divine commission.
δέδωκενhas givenPerf Act Indic 3 Sg · δίδωμιmain verb→ intensive perfectδίδωμι: 'give'; the perfect δέδωκεν = 'has given and the gift stands' — the Father's commission is an abiding reality, not a one-time event.
τίwhatAccusativeindirect interrogative (object of commandment)τίς: 'what'; the content of the commandment is expressed by two indirect questions.
εἴπωto sayAor Act Subj 1 Sg · λέγωsubjunctive in indirect question→ constative aorist subjunctive (deliberative)λέγω: 'say'; εἴπω = what (content) to say.
καὶandcoordinating conjunction
τίwhatAccusativeindirect interrogative (second)
λαλήσωto speakAor Act Subj 1 Sg · λαλέωsubjunctive in second indirect question→ constative aorist subjunctive (deliberative)λαλέω: 'speak'; λαλήσω = how to speak it. The pair εἴπω / λαλήσω covers both content and manner.
50

καὶ οἶδα ὅτι ἡ ἐντολὴ αὐτοῦ ζωὴ αἰώνιός ἐστιν. ἃ οὖν ἐγὼ λαλῶ, καθὼς εἴρηκέν μοι ὁ πατήρ, οὕτως λαλῶ.

"And I know that his commandment is eternal life. So what I speak, I speak just as the Father has told me."

Closing affirmationκαὶThe chapter's final verse closes with two coordinated affirmations: (1) the Father's commandment = eternal life; (2) Jesus speaks exactly as the Father has commanded. The perfect εἴρηκέν ('has told') grounds present speech in the Father's permanent commission. This is the ideal close of the Book of Signs — Jesus is the transparent mediator of the Father's life-giving word.
καὶandcoordinating conjunction
οἶδαI knowPerf Act Indic 1 Sg · οἶδαmain verb→ intensive perfect (gnomic knowledge)οἶδα: 'know' (perfect of ὁράω, 'see'); perfect-as-present, expressing inherent/permanent knowledge.
ὅτιthatconjunction (indirect statement)
theNominativearticle
ἐντολὴcommandmentNominativesubjectἐντολή: 'commandment'; picking up the ἐντολή of v.49 — the Father's directive to Jesus.
αὐτοῦhisGenitivegenitive (possession)
ζωὴlifeNominativepredicate nominativeζωή: 'life'; specifically eternal life (ζωὴ αἰώνιος = v.25, 50). The Father's commandment is not a burden but the vehicle of life.
αἰώνιόςeternalNominativeattributive adjectiveαἰώνιος: 'eternal'; the life of the coming age, already present to the believer.
ἐστινisPres Act Indic 3 Sg · εἰμίcopulative verb→ gnomic present
whatAccusativerelative pronoun (direct object, fronted)ὅς: relative pronoun 'which, what'; fronted for emphasis.
οὖνthereforeinferential particle
ἐγὼINominativeemphatic pronoun (subject)
λαλῶspeakPres Act Indic 1 Sg · λαλέωmain verb (first clause)→ descriptive presentλαλέω: 'speak'; Jesus' present and ongoing speech.
καθὼςjust ascomparative conjunctionκαθώς: 'just as, even as'; the standard of conformity.
εἴρηκένhas spoken/toldPerf Act Indic 3 Sg · λέγωverb of comparative clause→ intensive perfect (the Father's word stands)λέγω: 'say, tell'; the perfect εἴρηκέν = 'has told (and the telling stands)' — the Father's commission is a permanent reality.
μοιmeDativedative of indirect object
theNominativearticle
πατήρFatherNominativesubject (of εἴρηκέν)πατήρ: 'Father'; the chapter's final word is the relationship that grounds all of Jesus' speaking and acting — Son speaking as the Father commanded.
οὕτωςso/thusdemonstrative adverb (manner)οὕτως: 'thus, so, in this way'; the manner-word closing the verse — 'I speak thus.'
λαλῶI speakPres Act Indic 1 Sg · λαλέωmain verb (closing)→ descriptive presentλαλέω: 'speak'; the final present-tense verb ties the chapter's close to the ongoing speech of the earthly Jesus.