Greek Text · Translation · Interlinear · Discourse Structure

The Gospel according to John, Chapter 13ΚΑΤΑ ΙΩΑΝΝΗΝ ΙΓ′

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

Πρὸ δὲ τῆς ἑορτῆς τοῦ πάσχα εἰδὼς ὁ Ἰησοῦς ὅτι ἦλθεν αὐτοῦ ἡ ὥρα ἵνα μεταβῇ ἐκ τοῦ κόσμου τούτου πρὸς τὸν πατέρα, ἀγαπήσας τοὺς ἰδίους τοὺς ἐν τῷ κόσμῳ εἰς τέλος ἠγάπησεν αὐτούς.

Now before the Feast of the Passover, Jesus, knowing that his hour had come to depart out of this world to the Father, having loved his own who were in the world, loved them to the uttermost.

Narrative setting / prologueΠρὸ δέThe narrator's solemn prologue frames the entire farewell sequence (chs. 13–17) with two participial clauses — εἰδώς ('knowing') and ἀγαπήσας ('having loved') — before the main verb ἠγάπησεν. The temporal Πρό + δέ marks the decisive hinge from the Book of Signs. εἰς τέλος ἠγάπησεν is the chapter's theological crux: love to the uttermost and/or until the end.
Πρὸbeforepreposition + genitive (temporal antecedent)
δὲnownarrative connective (mild transition)
τῆςtheGenitivearticle
ἑορτῆςfeastGenitiveobject of preposition Πρόἑορτή: festival, feast; here the Passover (τοῦ πάσχα in apposition), the annual commemoration of the Exodus — the setting that colors the entire passion narrative.
τοῦof theGenitivearticle
πάσχαPassoverGenitivegenitive of apposition (specifying ἑορτῆς)πάσχα: Passover; indeclinable loanword from Aramaic/Hebrew פֶּסַח. John dates the Last Supper to the eve of Passover (contrast the Synoptics), making Jesus the Passover lamb sacrificed as the feast begins (cf. 19:14, 36).
εἰδὼςknowingPerf Act Ptc Nom Sg Masc · οἶδαattendant-circumstance participle (causal / background)→ intensive perfect (settled knowledge)οἶδα: 'know' (perfect with present force); Jesus' divine foreknowledge is a recurring Johannine theme (cf. 6:64; 18:4; 19:28).
theNominativearticle (with subject Ἰησοῦς)
ἸησοῦςJesusNominativenominative subjectἸησοῦς: Joshua/Jesus; the proper name of the incarnate Son.
ὅτιthatcomplementary conjunction (content of εἰδώς)
ἦλθενhad comeAor Act Indic 3 Sg · ἔρχομαιmain verb of ὅτι-clause→ constative aorist (the hour has arrived as a completed fact)ἔρχομαι: 'come'; the 'hour' (ἡ ὥρα) is John's term for the passion-glorification event toward which the whole Gospel moves (cf. 2:4; 7:30; 8:20; 12:23).
αὐτοῦhisGenitivepossessive genitive (modifying ἡ ὥρα)
theNominativearticle
ὥραhourNominativenominative subject (of ἦλθεν)ὥρα: 'hour'; in John a theological terminus technicus for the appointed moment of passion and glorification.
ἵναthatpurpose/content conjunction (epexegetical to ἡ ὥρα)
μεταβῇhe should departAor Act Subj 3 Sg · μεταβαίνωverb of ἵνα-clause (epexegetical)→ constative aorist subjunctive (the act of departure as a whole)μεταβαίνω: 'pass over, depart'; the language of transition rather than mere death — Jesus passes from one sphere to another.
ἐκout ofpreposition + genitive (separation)
τοῦtheGenitivearticle
κόσμουworldGenitiveobject of preposition ἐκκόσμος: 'world'; in John the created order under hostility to God; Jesus' departure from it is not escape but the completion of the mission.
τούτουthisGenitivedemonstrative adjective (attributive to κόσμου)
πρὸςtopreposition + accusative (direction / goal)
τὸνtheAccusativearticle
πατέραFatherAccusativeobject of preposition πρόςπατήρ: Father; Jesus' unique relationship to the Father (πρὸς τὸν θεόν of 1:1) underlies the entire Gospel; the departure is a return home.
ἀγαπήσαςhaving lovedAor Act Ptc Nom Sg Masc · ἀγαπάωattendant-circumstance participle (grounds the main clause)→ constative aorist participle (love viewed as a completed act prior to its ultimate expression)ἀγαπάω: 'love' — the distinctively self-giving love of Johannine theology; contrasts with φιλέω though the two overlap in John.
τοὺςtheAccusativearticle (with substantive ἰδίους)
ἰδίουςown (ones)Accusativedirect object (substantival adjective)ἴδιος: 'one's own'; τοὺς ἰδίους echoes 1:11 (he came to τὰ ἴδια, 'his own things/people'); the disciples are Jesus' covenant possession.
τοὺςthe (ones)Accusativearticle (with attributive prepositional phrase)
ἐνinpreposition + dative (location)
τῷtheDativearticle
κόσμῳworldDativeobject of preposition ἐν (locative)
εἰςtopreposition (adverbial idiom εἰς τέλος)
τέλοςthe uttermost / the endAccusativeadverbial accusative (within idiom εἰς τέλος)τέλος: 'end, completion, uttermost'; εἰς τέλος is either adverb of extent ('completely, to the utmost') or temporal ('until the end'). Both senses are linguistically attested (cf. Luke 18:5; 1 Thess 2:16); John likely intends both: love that is both complete in quality and persisting through death.
ἠγάπησενhe lovedAor Act Indic 3 Sg · ἀγαπάωmain verb of the sentence→ constative aorist (the entire act of love, encompassing the passion, viewed as a whole)ἀγαπάω: 'love'; the aoristic main verb gives the whole act of love — footwashing, cross, resurrection — as a single sweep. The prologue's theological weight rests here.
αὐτούςthemAccusativedirect object (of ἠγάπησεν)
2

καὶ δείπνου γινομένου, τοῦ διαβόλου ἤδη βεβληκότος εἰς τὴν καρδίαν ἵνα παραδοῖ αὐτὸν Ἰούδας Σίμωνος Ἰσκαριώτου,

And during supper, the devil having already put it into the heart of Judas, son of Simon Iscariot, to betray him —

Narrative continuation (setting)καὶA genitive absolute (δείπνου γινομένου) sets the scene — supper already in progress. The second genitive absolute (τοῦ διαβόλου βεβληκότος) introduces the supernatural background to Judas's act with the intensive perfect βεβληκότος: the devil has already accomplished his preparation. The sentence is deliberately suspended; the main clause comes in v.4.
καὶandcoordinating conjunction
δείπνουsupperGenitivegenitive absolute (with γινομένου; temporal)δεῖπνον: 'supper, dinner'; the principal meal of the day; here the Last Supper, though John notably does not call it a Passover meal.
γινομένουtaking placePres Mid Ptc Gen Sg Neut · γίνομαιgenitive absolute (temporal: 'while supper was taking place')→ progressive present participle (ongoing action concurrent with main event)γίνομαι: 'become, take place, happen'; the present participle underlines that the meal is already underway when Jesus acts.
τοῦtheGenitivearticle (with διαβόλου; genitive absolute subject)
διαβόλουdevilGenitivegenitive absolute subjectδιάβολος: 'slanderer, devil'; the adversarial cosmic agent; in John the background agent of Judas's betrayal (cf. 6:70; 13:27).
ἤδηalreadyadverb (temporal: before the supper begins)
βεβληκότοςhaving cast / putPerf Act Ptc Gen Sg Masc · βάλλωgenitive absolute participle (perfect: settled prior action)→ intensive perfect participle (the impulse is already lodged)βάλλω: 'throw, cast, put'; the idiom βάλλειν εἰς τὴν καρδίαν ('to cast into the heart') is the standard expression for implanting a thought or purpose.
εἰςintopreposition + accusative (goal of the casting)
τὴνtheAccusativearticle
καρδίανheartAccusativeobject of εἰς (idiom: εἰς καρδίαν βάλλω)καρδία: 'heart'; in biblical usage the seat of will, intention, and character.
ἵναthatpurpose/content conjunction (what was cast in)
παραδοῖhe should betrayAor Act Subj 3 Sg · παραδίδωμιverb of ἵνα-clause (content of what was put into the heart)→ constative aorist subjunctiveπαραδίδωμι: 'hand over, betray'; the standard verb for the passion-betrayal in all four Gospels; its range covers lawful transfer and treacherous handing-over.
αὐτὸνhimAccusativedirect object (of παραδοῖ)
ἸούδαςJudasNominativenominative subject (of παραδοῖ; embedded in the ἵνα-clause)Ἰούδας: Judas, the familiar name; ironically a form of 'Judah/praise.'
Σίμωνοςof SimonGenitivegenitive of relationship (son of)Σίμων: Simon; John consistently identifies Judas as 'son of Simon Iscariot' (cf. 6:71).
ἸσκαριώτουIscariotGenitivegenitive in apposition (surname / epithet; modifies Σίμωνος)Ἰσκαριώτης: etymology debated; most likely 'man of Kerioth' (אִישׁ קְרִיּוֹת), a Judean town (Josh 15:25), making Judas possibly the only non-Galilean among the Twelve.
3

εἰδὼς ὅτι πάντα ἔδωκεν αὐτῷ ὁ πατὴρ εἰς τὰς χεῖρας καὶ ὅτι ἀπὸ θεοῦ ἐξῆλθεν καὶ πρὸς τὸν θεὸν ὑπάγει,

Jesus, knowing that the Father had given all things into his hands, and that he had come from God and was going to God —

Narrative background (participial continuation)asyndetonAnother εἰδώς clause (like v.1) elaborating Jesus' comprehensive divine self-awareness: total authority, divine origin, divine destination. The three-fold content (πάντα … ἀπὸ θεοῦ … πρὸς τὸν θεόν) anchors the humility of the footwashing in sovereign self-knowledge — he washes because he knows who he is. The sentence remains suspended (main verb at v.4).
εἰδὼςknowingPerf Act Ptc Nom Sg Masc · οἶδαattendant-circumstance participle (causal; modifies implied subject Ἰησοῦς)→ intensive perfect (settled omniscient knowledge)οἶδα: perfect with present force; the repetition from v.1 creates a literary frame — two 'knowing' clauses bracket the introduction.
ὅτιthatcomplementary conjunction (content of εἰδώς)
πάνταall thingsAccusativedirect object (of ἔδωκεν)πᾶς: 'all'; cf. 3:35; 17:2 — the Father's comprehensive entrustment of authority to the Son.
ἔδωκενhad givenAor Act Indic 3 Sg · δίδωμιmain verb (of first ὅτι-clause)→ constative aorist (completed act of entrustment)δίδωμι: 'give'; the Father's handing-over of authority is a Johannine motif (3:35; 5:22, 27; 17:2).
αὐτῷto himDativeindirect object (dative of advantage)
theNominativearticle
πατὴρFatherNominativenominative subjectπατήρ: Father; always the first person of the Johannine Trinity.
εἰςintopreposition + accusative (goal / sphere)
τὰςtheAccusativearticle
χεῖραςhandsAccusativeobject of εἰς (idiom: 'into his hands' = under his authority)χείρ: 'hand'; 'into the hands' is an idiom for delivery of power or property (cf. John 3:35).
καὶandcoordinating conjunction (linking ὅτι-clauses)
ὅτιthatcomplementary conjunction (second ὅτι; content of εἰδώς continued)
ἀπὸfrompreposition + genitive (origin)
θεοῦGodGenitiveobject of preposition ἀπό (divine origin)θεός: God; anarthrous with ἀπό, emphasizing quality of origin — 'from God (as source).'
ἐξῆλθενhe had come outAor Act Indic 3 Sg · ἐξέρχομαιmain verb (of second ὅτι-clause, first predicate)→ constative aorist (the completed act of the incarnation)ἐξέρχομαι: 'come out, proceed'; the technical Johannine verb for the Son's procession from the Father (cf. 8:42; 16:27–28).
καὶandcoordinating conjunction (second predicate of the ὅτι-clause)
πρὸςtopreposition + accusative (goal / destination)
τὸνtheAccusativearticle
θεὸνGodAccusativeobject of preposition πρόςθεός: God; with the article here (τὸν θεόν); the destination mirrors the origin — origin ἀπὸ θεοῦ, destination πρὸς τὸν θεόν echoes 1:1 (πρὸς τὸν θεόν).
ὑπάγειhe is goingPres Act Indic 3 Sg · ὑπάγωmain verb (second predicate of ὅτι-clause)→ futuristic present (the departure is imminent, treated as already underway)ὑπάγω: 'go away, withdraw'; John's characteristic verb for Jesus' departure (cf. 7:33; 8:14, 21–22; 14:28); the present tense conveys immediacy.
4

ἐγείρεται ἐκ τοῦ δείπνου καὶ τίθησιν τὰ ἱμάτια καὶ λαβὼν λέντιον διέζωσεν ἑαυτόν·

he rose from supper and laid aside his garments, and taking a towel he tied it around himself.

Narrative action (main event, finally)asyndetonThe main clause finally arrives after the three subordinate frames of vv.1–3. The historic presents ἐγείρεται and τίθησιν vivify the action; they alternate with the aorist sequence λαβών / διέζωσεν. The stripping of garments (τίθησιν τὰ ἱμάτια) recalls the Good Shepherd who 'lays down his life' (τίθησιν τὴν ψυχήν, 10:11) — the lexical echo is a deliberate pointer to the cross.
ἐγείρεταιhe risesPres Mid Indic 3 Sg · ἐγείρωmain verb→ historic present (vivid narrative)ἐγείρω: 'raise, rise'; middle here = 'rise of one's own accord'; the word is also the resurrection verb — another Johannine double-meaning possibility.
ἐκfrompreposition + genitive (separation)
τοῦtheGenitivearticle
δείπνουsupperGenitiveobject of preposition ἐκδεῖπνον: supper; the same word as v.2, binding the action to its setting.
καὶandcoordinating conjunction
τίθησινhe lays asidePres Act Indic 3 Sg · τίθημιmain verb (second action)→ historic present (vivid narrative; lexically significant)τίθημι: 'lay down, place'; the same verb used of the shepherd 'laying down his life' (10:11, 15, 17, 18) — a deliberate cross-reference encoding the footwashing as a parable of the passion.
τὰtheAccusativearticle
ἱμάτιαgarmentsAccusativedirect object (of τίθησιν)ἱμάτιον: 'outer garment, cloak'; stripping to serve is a slave's posture; in 19:23–24 the soldiers divide Jesus' ἱμάτια at the cross — another passion echo.
καὶandcoordinating conjunction
λαβὼνtakingAor Act Ptc Nom Sg Masc · λαμβάνωattendant-circumstance participle (antecedent to διέζωσεν)→ constative aorist participleλαμβάνω: 'take, receive'; common NT verb.
λέντιονtowel / linen clothAccusativedirect object (of λαβών)λέντιον: Latin loanword (linteum), 'linen cloth, apron'; a slave's or servant's implement; its appearance here signals Jesus' adoption of the lowest social role.
διέζωσενhe girdedAor Act Indic 3 Sg · διαζώννυμιmain verb→ constative aoristδιαζώννυμι: 'gird around, tie around oneself'; a verb for wrapping a cloth around the waist in preparation for service; only here and v.5 in the NT.
ἑαυτόνhimselfAccusativereflexive direct object (of διέζωσεν)
5

εἶτα βάλλει ὕδωρ εἰς τὸν νιπτῆρα καὶ ἤρξατο νίπτειν τοὺς πόδας τῶν μαθητῶν καὶ ἐκμάσσειν τῷ λεντίῳ ᾧ ἦν διεζωσμένος.

Then he poured water into the basin and began to wash the disciples' feet and to dry them with the towel that was tied around him.

Narrative sequenceεἶταεἶτα (then) marks the next step; the historic present βάλλει continues the vivid narrative. The periphrastic pluperfect ἦν διεζωσμένος closes the circle back to διέζωσεν in v.4, framing the washing-and-drying as a single, deliberate act.
εἶταthenadverb (sequential: 'next')
βάλλειhe poursPres Act Indic 3 Sg · βάλλωmain verb→ historic present (vivid narrative)βάλλω: 'throw, cast'; colloquially used for pouring liquid.
ὕδωρwaterAccusativedirect object (of βάλλει)ὕδωρ: 'water'; in the Fourth Gospel water is always potentially symbolic (ch.2, 4, 7), though here its concrete function is primary.
εἰςintopreposition + accusative (goal)
τὸνtheAccusativearticle
νιπτῆραbasinAccusativeobject of εἰςνιπτήρ: 'wash-basin'; NT hapax legomenon; a vessel for foot-washing.
καὶandcoordinating conjunction
ἤρξατοhe beganAor Mid Indic 3 Sg · ἄρχωmain verb (ingressive)→ ingressive aorist (onset of the washing)ἄρχομαι: 'begin'; marks the formal commencement of the washing — the act begins here.
νίπτεινto washPres Act Inf · νίπτωcomplementary infinitive (object of ἤρξατο)→ progressive present infinitive (action in process)νίπτω: 'wash' (typically hands or feet, a part of the body); distinct from λούω ('bathe entirely') — the same distinction Jesus makes in v.10.
τοὺςtheAccusativearticle
πόδαςfeetAccusativedirect object (of νίπτειν)πούς: 'foot'; foot-washing was a slave's task; among Jews even a disciple was not obligated to wash his teacher's feet (b.Ketub. 96a).
τῶνof theGenitivearticle
μαθητῶνdisciplesGenitivegenitive of possession / relationshipμαθητής: 'disciple, learner'; in John the inner circle of Jesus' followers.
καὶandcoordinating conjunction
ἐκμάσσεινto dry / wipePres Act Inf · ἐκμάσσωcomplementary infinitive (coordinate with νίπτειν)→ progressive present infinitiveἐκμάσσω: 'wipe clean'; used also of Mary wiping Jesus' feet with her hair (11:2; 12:3) — a lexical link between the two foot-service scenes.
τῷwith theDativearticle (instrumental dative with λεντίῳ)
λεντίῳtowelDativedative of instrumentλέντιον: the same Latin loanword as v.4; the repetition ties dressing and drying together.
with whichDativerelative pronoun (instrumental dative; antecedent λεντίῳ)
ἦνhe wasImpf Act Indic 3 Sg · εἰμίauxiliary verb (periphrastic pluperfect with διεζωσμένος)→ periphrastic pluperfect (state resulting from the girding of v.4)
διεζωσμένοςhaving girdedPerf Pass Ptc Nom Sg Masc · διαζώννυμιperfect participle in periphrastic construction (with ἦν)→ intensive perfect (the girded state persisting through the washing)διαζώννυμι: closing echo of v.4; the towel around his waist is the instrument with which he wipes — a detail that binds the acts of humble service into one.
6

ἔρχεται οὖν πρὸς Σίμωνα Πέτρον· λέγει αὐτῷ· Κύριε, σύ μου νίπτεις τοὺς πόδας;

He came then to Simon Peter. He said to him, 'Lord, are you washing my feet?'

Narrative continuation (consequence)οὖνThe historic presents ἔρχεται and λέγει continue the vivid narrative. The pronoun σύ is emphatic — the shock of the encounter crystallized: 'You — are you washing my feet?' The ordering Κύριε before σύ heightens the paradox: the one I call Lord is kneeling before me.
ἔρχεταιhe comesPres Mid Indic 3 Sg · ἔρχομαιmain verb→ historic present
οὖνthen / thereforeinferential/sequential connective
πρὸςtopreposition + accusative (direction)
ΣίμωναSimonAccusativeobject of πρόςΣίμων: Simon, the Semitic given name; Peter's double name signals his foundational yet fragile role.
ΠέτρονPeterAccusativeapposition (Greek name-title with Σίμωνα)Πέτρος: 'Rock'; the Greek calque of Aramaic כֵּיפָא (Cephas); cf. 1:42.
λέγειhe saysPres Act Indic 3 Sg · λέγωmain verb (speech introduction)→ historic present
αὐτῷto himDativeindirect object (dative of recipient)
ΚύριεLordVocativevocative (address)κύριος: 'Lord, master'; the address Peter uses, even as he resists — underscoring the paradox.
σύyouNominativeemphatic nominative subject
μουmyGenitivegenitive of possession (modifying τοὺς πόδας)
νίπτειςare you washingPres Act Indic 2 Sg · νίπτωmain verb (interrogative present)→ progressive present (action in progress; questioned)νίπτω: 'wash (part of body)'; same verb as vv.5, 8, 12, 14.
τοὺςtheAccusativearticle
πόδαςfeetAccusativedirect objectπούς: 'foot'; the object of scandal for Peter.
7

ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῷ· ὃ ἐγὼ ποιῶ σὺ οὐκ οἶδας ἄρτι, γνώσῃ δὲ μετὰ ταῦτα.

Jesus answered and said to him, 'What I am doing you do not know now, but you will understand afterward.'

Response / promise of later understandingasyndetonThe double verb ἀπεκρίθη … εἶπεν is a Semitic idiom for a formal response. The contrast ἄρτι ('now') / μετὰ ταῦτα ('after these things') is a Johannine eschatological pattern: what cannot be grasped now will be revealed in the post-resurrection perspective. γνώσῃ (future, active knowing) contrasts with the present inability.
ἀπεκρίθηansweredAor Pass Indic 3 Sg · ἀποκρίνομαιmain verb (deponent; speech introduction)→ constative aoristἀποκρίνομαι: 'answer'; the standard formula for a formal response; deponent passive form.
ἸησοῦςJesusNominativenominative subject
καὶandcoordinating conjunction (Semitic idiom: ἀπεκρίθη καὶ εἶπεν)
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (second in Semitic double formula)→ constative aorist
αὐτῷto himDativeindirect object
whatAccusativerelative pronoun (antecedent-less: 'the thing which'); object of ποιῶ
ἐγὼINominativeemphatic nominative subject (of ποιῶ)
ποιῶam doingPres Act Indic 1 Sg · ποιέωverb of relative clause→ progressive present (action in progress)ποιέω: 'do, make'; the present tense emphasizes the act is underway.
σὺyouNominativeemphatic nominative subject (of οἶδας)
οὐκnotnegation
οἶδαςyou knowPerf Act Indic 2 Sg · οἶδαmain verb→ intensive perfect with present meaning (present ignorance)οἶδα: 'know'; the perfect-form verb here diagnoses Peter's lack of understanding.
ἄρτιnowtemporal adverb (present moment)ἄρτι: 'just now, at this moment'; contrasts with μετὰ ταῦτα.
γνώσῃyou will knowFut Mid Indic 2 Sg · γινώσκωmain verb (second predicate; contrastive δέ)→ predictive future (post-resurrection insight)γινώσκω: 'come to know, perceive'; the future tense promises experiential understanding that present perception cannot reach.
δὲbutadversative connective (contrasting ἄρτι with μετὰ ταῦτα)
μετὰafterpreposition + accusative (temporal)
ταῦταthese thingsAccusativeobject of μετά (temporal idiom μετὰ ταῦτα)ταῦτα: 'these things'; μετὰ ταῦτα in John signals the post-passion, post-resurrection perspective.
8

λέγει αὐτῷ Πέτρος· οὐ μὴ νίψῃς μου τοὺς πόδας εἰς τὸν αἰῶνα. ἀπεκρίθη Ἰησοῦς αὐτῷ· ἐὰν μὴ νίψω σε, οὐκ ἔχεις μέρος μετ᾽ ἐμοῦ.

Peter said to him, 'You shall never wash my feet!' Jesus answered him, 'If I do not wash you, you have no share with me.'

Dialogue: protest and sharp warningasyndetonPeter's refusal uses the emphatic double negation οὐ μή + aorist subjunctive ('you shall absolutely never wash') — the strongest negation in Greek. Jesus' response elevates the stakes from a social courtesy to a soteriological condition: 'you have no share (μέρος) with me.' μέρος echoes the OT idiom of one's 'portion' in the covenant community.
λέγειsaysPres Act Indic 3 Sg · λέγωmain verb (speech introduction)→ historic present
αὐτῷto himDativeindirect object
ΠέτροςPeterNominativenominative subject
οὐnotnegation (first element of οὐ μή emphatic double negative)
μὴnotnegation (second element of emphatic double negative)
νίψῃςyou washAor Act Subj 2 Sg · νίπτωverb (strong prohibition: οὐ μή + aorist subjunctive)→ constative aorist subjunctive (the act absolutely prohibited)νίπτω: 'wash'; the absolute prohibition of the action Jesus has just begun.
μουmyGenitivegenitive of possession (modifying τοὺς πόδας)
τοὺςtheAccusativearticle
πόδαςfeetAccusativedirect object (of νίψῃς)
εἰςinto / forpreposition (in idiom εἰς τὸν αἰῶνα)
τὸνtheAccusativearticle
αἰῶναage / everAccusativeobject of εἰς (temporal idiom: 'forever, never')αἰών: 'age, eternity'; εἰς τὸν αἰῶνα = 'forever, ever'; with negation: 'never.'
ἀπεκρίθηansweredAor Pass Indic 3 Sg · ἀποκρίνομαιmain verb (speech introduction)→ constative aorist
ἸησοῦςJesusNominativenominative subject
αὐτῷto himDativeindirect object
ἐὰνifconditional conjunction (third-class condition: undetermined but possible)
μὴnotnegation (in conditional protasis)
νίψωI washAor Act Subj 1 Sg · νίπτωverb of protasis (third-class conditional)→ constative aorist subjunctive
σεyouAccusativedirect object (shift from τοὺς πόδας to the whole person: σε)
οὐκnotnegation
ἔχειςyou havePres Act Indic 2 Sg · ἔχωmain verb (apodosis)→ gnomic present (stating a permanent condition)ἔχω: 'have, hold'; ἔχεις μέρος = 'you have a portion/share.'
μέροςshare / partAccusativedirect objectμέρος: 'part, portion, share'; OT idiom for one's covenant inheritance or fellowship (cf. Deut 12:12; Rev 20:6; 22:19); here soteriological.
μετ᾽withpreposition + genitive (association)
ἐμοῦmeGenitiveobject of μετά (emphatic personal pronoun)
9

λέγει αὐτῷ Σίμων Πέτρος· Κύριε, μὴ τοὺς πόδας μου μόνον ἀλλὰ καὶ τὰς χεῖρας καὶ τὴν κεφαλήν.

Simon Peter said to him, 'Lord, not my feet only, but also my hands and my head!'

Response: overcorrectionasyndetonPeter's swing from absolute refusal to extravagant demand characterizes him throughout the Gospel: impetuous, ardent, overcorrecting. The triad feet / hands / head is a whole-person metonymy — Peter grasps the soteriological point ('share with Jesus') and wants total washing, not understanding the distinction Jesus will draw in v.10.
λέγειsaysPres Act Indic 3 Sg · λέγωmain verb (speech introduction)→ historic present
αὐτῷto himDativeindirect object
ΣίμωνSimonNominativenominative subject (double name)
ΠέτροςPeterNominativeapposition
ΚύριεLordVocativevocative (address)
μὴnotnegation (with implied verb of washing)
τοὺςtheAccusativearticle
πόδαςfeetAccusativedirect object (implied object of elliptical command)
μουmyGenitivegenitive of possession
μόνονonlyadverb (restrictive)
ἀλλὰbutstrong adversative conjunction (μὴ … μόνον ἀλλά: 'not only … but')
καὶalsoadjunctive conjunction ('also')
τὰςtheAccusativearticle
χεῖραςhandsAccusativedirect object (coordinate with τοὺς πόδας)
καὶandcoordinating conjunction
τὴνtheAccusativearticle
κεφαλήνheadAccusativedirect object (coordinate; climax of the triad)κεφαλή: 'head'; feet + hands + head = the whole person; Peter wants total immersion of relationship.
10

λέγει αὐτῷ ὁ Ἰησοῦς· ὁ λελουμένος οὐκ ἔχει χρείαν εἰ μὴ τοὺς πόδας νίψασθαι, ἀλλ᾽ ἔστιν καθαρὸς ὅλος· καὶ ὑμεῖς καθαροί ἐστε, ἀλλ᾽ οὐχὶ πάντες.

Jesus said to him, 'The one who has bathed does not need to wash except for his feet, but is entirely clean. And you are clean, but not all of you.'

Clarification / theological distinctionasyndetonJesus distinguishes λούω ('bathe, cleanse wholly') from νίπτω ('wash a part'). The perfect participle λελουμένος ('the one who has bathed') likely encodes the cleansing of baptism/initial reception, while the daily foot-wash represents ongoing purification in discipleship. The application shifts to the group: ὑμεῖς καθαροί ἐστε — 'you are clean' — but the ominous exception (ἀλλ᾽ οὐχὶ πάντες) anticipates v.11's identification of the betrayer.
λέγειsaysPres Act Indic 3 Sg · λέγωmain verb (speech introduction)→ historic present
αὐτῷto himDativeindirect object
theNominativearticle (with subject Ἰησοῦς)
ἸησοῦςJesusNominativenominative subject
the oneNominativearticle (substantival with λελουμένος)
λελουμένοςhaving bathedPerf Mid Ptc Nom Sg Masc · λούωsubstantival perfect participle (subject of ἔχει)→ intensive perfect (the state of one who has been fully cleansed)λούω: 'bathe, wash entirely'; distinct from νίπτω ('wash a part'). The perfect participle 'the one who has bathed' denotes the completed state of thorough cleansing — often taken as an allusion to baptism.
οὐκnotnegation
ἔχειhas needPres Act Indic 3 Sg · ἔχωmain verb (with χρείαν: idiom 'to have need')→ gnomic presentἔχω: 'have'; χρείαν ἔχω = 'to have need of.'
χρείανneedAccusativeobject-complement (with ἔχει: idiomatic)χρεία: 'need, necessity.'
εἰexceptexception particle (εἰ μή = 'except')
μὴnotnegation (in exception idiom εἰ μή)
τοὺςtheAccusativearticle
πόδαςfeetAccusativeobject (of νίψασθαι)
νίψασθαιto washAor Mid Inf · νίπτωinfinitive (object of χρείαν ἔχει; partial washing contrasted with full bathing)→ constative aorist infinitiveνίπτω: 'wash (a part)'; middle voice suggests the reflexive or self-involved action.
ἀλλ᾽butstrong adversative conjunction
ἔστινhe isPres Act Indic 3 Sg · εἰμίmain verb (predicate with καθαρός)→ gnomic present
καθαρὸςcleanNominativepredicate adjectiveκαθαρός: 'clean, pure'; in John carries both ritual and moral/spiritual senses.
ὅλοςwholly / entirelyNominativepredicate adjective (coordinate with καθαρός; emphasizes totality)ὅλος: 'whole, entire'; 'entirely clean.'
καὶandcoordinating conjunction (transition to the application)
ὑμεῖςyouNominativeemphatic nominative subject (shift from singular to plural)
καθαροίcleanNominativepredicate adjective (plural)
ἐστεyou arePres Act Indic 2 Pl · εἰμίmain verb→ gnomic present
ἀλλ᾽butadversative conjunction
οὐχὶnotemphatic negation
πάντεςallNominativepredicate nominative (implied 'clean' — elliptical: 'not all [are clean]')πᾶς: 'all'; the grim exception anticipates v.11's identification of the betrayer.
11

ᾔδει γὰρ τὸν παραδιδόντα αὐτόν· διὰ τοῦτο εἶπεν ὅτι οὐχὶ πάντες καθαροί ἐστε.

For he knew who was to betray him; that was why he said, 'Not all of you are clean.'

Narrator's explanatory asideγάρThe narrator steps in to explain the ominous exception of v.10b. γάρ introduces the ground: Jesus' foreknowledge of the betrayer (echoing vv.1–3). The pluperfect ᾔδει ('he had known') signals that this knowledge preceded the supper.
ᾔδειhe knewPlupf Act Indic 3 Sg · οἶδαmain verb (narrator aside)→ pluperfect (prior settled knowledge)οἶδα: pluperfect here signals knowledge already in place before the event.
γὰρforexplanatory conjunction
τὸνthe oneAccusativearticle (substantival with παραδιδόντα)
παραδιδόνταbetrayingPres Act Ptc Acc Sg Masc · παραδίδωμιsubstantival participle (object of ᾔδει)→ progressive present participle (one in the act of betraying)παραδίδωμι: 'betray, hand over'; the present participle casts Judas as one even now in the process of betrayal.
αὐτόνhimAccusativedirect object (of the participle παραδιδόντα)
διὰbecause ofpreposition + accusative (causal idiom διὰ τοῦτο)
τοῦτοthisAccusativecataphoric demonstrative (pointing back to the foreknowledge)
εἶπενhe saidAor Act Indic 3 Sg · λέγωmain verb (of the causal clause)→ constative aorist
ὅτιthatrecitative ὅτι (introducing direct speech)
οὐχὶnotemphatic negation
πάντεςallNominativenominative subject
καθαροίcleanNominativepredicate adjective
ἐστεyou arePres Act Indic 2 Pl · εἰμίmain verb (repeated from v.10 verbatim)→ gnomic present
12

Ὅτε οὖν ἔνιψεν τοὺς πόδας αὐτῶν καὶ ἔλαβεν τὰ ἱμάτια αὐτοῦ καὶ ἀνέπεσεν πάλιν, εἶπεν αὐτοῖς· γινώσκετε τί πεποίηκα ὑμῖν;

When therefore he had washed their feet and put on his garments and reclined again, he said to them, 'Do you know what I have done to you?'

Narrative transition (temporal + consequential)Ὅτε οὖνThe temporal clause completes the footwashing action: washing done, robes resumed, reclining restored. The resumption of reclining (ἀνέπεσεν πάλιν) signals the return to teacher-posture; the question 'do you know?' opens the interpretive discourse. The perfect πεποίηκα is significant: 'what I have done' — the completed act now stands as a paradigm.
Ὅτεwhentemporal conjunction
οὖνtherefore / thensequential connective
ἔνιψενhe had washedAor Act Indic 3 Sg · νίπτωverb of temporal clause (first action)→ constative aorist (washing completed)
τοὺςtheAccusativearticle
πόδαςfeetAccusativedirect object
αὐτῶνtheirGenitivegenitive of possession
καὶandcoordinating conjunction
ἔλαβενhe tookAor Act Indic 3 Sg · λαμβάνωverb (second action in temporal clause)→ constative aorist
τὰtheAccusativearticle
ἱμάτιαgarmentsAccusativedirect object (of ἔλαβεν)ἱμάτιον: 'garment'; resuming the garments undone in v.4 — the passion-and-resumption pattern is enacted.
αὐτοῦhisGenitivegenitive of possession
καὶandcoordinating conjunction
ἀνέπεσενhe reclinedAor Act Indic 3 Sg · ἀναπίπτωverb (third action in temporal clause)→ constative aoristἀναπίπτω: 'recline (at table)'; restoring the teacher's posture after the servant act.
πάλινagainadverb (resumptive: 'once again')
εἶπενhe saidAor Act Indic 3 Sg · λέγωmain verb (of the whole sentence)→ constative aorist
αὐτοῖςto themDativeindirect object
γινώσκετεdo you knowPres Act Indic 2 Pl · γινώσκωmain verb (interrogative; or possibly imperative — ambiguous)→ progressive present (ongoing understanding)γινώσκω: 'come to know'; indicative = question; imperative = command to understand; the ambiguity is productive.
τίwhatAccusativeinterrogative pronoun (direct object of πεποίηκα; indirect question)
πεποίηκαI have donePerf Act Indic 1 Sg · ποιέωverb of indirect question→ intensive perfect (the act stands completed; the paradigm is fixed)ποιέω: 'do'; the perfect πεποίηκα is significant: 'what I have done' — the completed act with its ongoing implications.
ὑμῖνto youDativeindirect object (dative of advantage)
13

ὑμεῖς φωνεῖτέ με· ὁ διδάσκαλος, καὶ· ὁ κύριος, καὶ καλῶς λέγετε· εἰμὶ γάρ.

You call me Teacher and Lord, and you are right, for so I am.

Assertion: legitimate title-claimasyndetonJesus ratifies the disciples' double title — διδάσκαλος ('Teacher') and κύριος ('Lord') — rather than deflecting it. The γάρ-clause is striking: εἰμί γάρ, 'for I am (so),' unqualified and emphatic. This sets the paradox for v.14: precisely because he is Lord and Teacher, the washing is paradigmatic.
ὑμεῖςyouNominativeemphatic nominative subject
φωνεῖτέcallPres Act Indic 2 Pl · φωνέωmain verb→ customary present (habitual action)φωνέω: 'call, name'; used for calling someone by a title.
μεmeAccusativedirect object
theNominativearticle (in title: 'the Teacher')
διδάσκαλοςTeacherNominativepredicate nominative (title)διδάσκαλος: 'teacher, rabbi'; the Greek rendering of ῥαββί (cf. 1:38; 20:16).
καὶandcoordinating conjunction
theNominativearticle (in title: 'the Lord')
κύριοςLordNominativepredicate nominative (title)κύριος: 'Lord'; in John the post-resurrection confessional title (cf. 20:28), here used proleptically; also the LXX rendering of YHWH.
καὶandcoordinating conjunction
καλῶςrightly / welladverb (evaluative: 'you say correctly')
λέγετεyou sayPres Act Indic 2 Pl · λέγωmain verb→ gnomic present
εἰμὶI amPres Act Indic 1 Sg · εἰμίmain verb (of γάρ-clause; absolute ἐγώ εἰμι echo possible)→ gnomic presentεἰμί: 'I am'; the unqualified εἰμί γάρ is emphatic — Jesus confirms both titles without qualification. Some hear an echo of the absolute ἐγώ εἰμι of John 8:58.
γάρforexplanatory conjunction
14

εἰ οὖν ἐγὼ ἔνιψα ὑμῶν τοὺς πόδας ὁ κύριος καὶ ὁ διδάσκαλος, καὶ ὑμεῖς ὀφείλετε ἀλλήλων νίπτειν τοὺς πόδας·

If I then, your Lord and Teacher, have washed your feet, you also ought to wash one another's feet.

Conditional inference: ethical obligationεἰ οὖνThe first-class conditional (εἰ + indicative) treats the premise as fact — 'if I … (and I have)'; οὖν draws the logical consequence. The ethical imperative ὀφείλετε ('you are obligated') is stronger than exhortation: mutual foot-washing is a owe-it-to-one-another obligation grounded in what Jesus has done.
εἰifconditional conjunction (first-class: assumed true)
οὖνthen / thereforeinferential connective
ἐγὼINominativeemphatic nominative subject (of ἔνιψα)
ἔνιψαwashedAor Act Indic 1 Sg · νίπτωverb of the conditional protasis→ constative aorist (completed act)
ὑμῶνyourGenitivegenitive of possession (modifying τοὺς πόδας)
τοὺςtheAccusativearticle
πόδαςfeetAccusativedirect object (of ἔνιψα)
theNominativearticle (with κύριος; appositive nominative)
κύριοςLordNominativeappositive nominative (identifying subject ἐγώ)
καὶandcoordinating conjunction (in apposition)
theNominativearticle (with διδάσκαλος)
διδάσκαλοςTeacherNominativeappositive nominative (second title)
καὶalsoadjunctive conjunction (in apodosis)
ὑμεῖςyouNominativeemphatic nominative subject
ὀφείλετεyou oughtPres Act Indic 2 Pl · ὀφείλωmain verb (apodosis)→ gnomic present (moral obligation)ὀφείλω: 'owe, be obligated to'; the strongest NT word for ethical obligation — not a suggestion but a debt owed.
ἀλλήλωνone another'sGenitivegenitive of possession (modifying τοὺς πόδας)ἀλλήλων: reciprocal pronoun; the mutuality is essential — not hierarchy but circle.
νίπτεινto washPres Act Inf · νίπτωcomplementary infinitive (object of ὀφείλετε)→ progressive present infinitive
τοὺςtheAccusativearticle
πόδαςfeetAccusativedirect object (of νίπτειν)
15

ὑπόδειγμα γὰρ ἔδωκα ὑμῖν ἵνα καθὼς ἐγὼ ἐποίησα ὑμῖν καὶ ὑμεῖς ποιῆτε.

For I have given you an example, that you also should do just as I have done to you.

Ground of the obligation (v.14)γάρὑπόδειγμα ('pattern, example, model') is rare in the NT; the word implies a standard to copy, not merely an inspiration. The ἵνα-clause specifies the content: the disciples are to replicate Jesus' own doing (καθὼς … ποιῆτε). The pattern is Christological: the shape of love is Jesus himself.
ὑπόδειγμαexample / patternAccusativedirect object (proleptic, placed before the verb for emphasis)ὑπόδειγμα: 'model, pattern to copy'; from ὑπό + δείκνυμι ('to show under / show as a copy'); implies an archetype to be followed exactly — stronger than 'example.'
γὰρforexplanatory conjunction (grounds v.14)
ἔδωκαI have givenAor Act Indic 1 Sg · δίδωμιmain verb→ constative aorist (the gift as a completed act)δίδωμι: 'give'; Jesus presents the footwashing as a gift — the example is given, not merely performed.
ὑμῖνto youDativeindirect object (dative of advantage)
ἵναthat / so thatpurpose/content conjunction (epexegetical to ὑπόδειγμα)
καθὼςjust ascomparative conjunction (standard: 'in the same manner as')
ἐγὼINominativeemphatic nominative subject (of ἐποίησα)
ἐποίησαhave doneAor Act Indic 1 Sg · ποιέωverb of comparative clause→ constative aorist
ὑμῖνto youDativeindirect object
καὶalsoadjunctive conjunction
ὑμεῖςyouNominativeemphatic nominative subject (of ποιῆτε)
ποιῆτεshould doPres Act Subj 2 Pl · ποιέωverb of ἵνα-clause→ progressive present subjunctive (ongoing practice, not one act)ποιέω: 'do'; the present subjunctive in the ἵνα-clause implies ongoing, habitual replication of the pattern.
16

ἀμὴν ἀμὴν λέγω ὑμῖν, οὐκ ἔστιν δοῦλος μείζων τοῦ κυρίου αὐτοῦ οὐδὲ ἀπόστολος μείζων τοῦ πέμψαντος αὐτόν.

Truly, truly, I say to you, a servant is not greater than his master, nor is a messenger greater than the one who sent him.

Solemn ratification: proverbἀμὴν ἀμὴνThe double amen formula (unique to John) introduces a solemn logion. The proverb has two parallel legs: servant/master and messenger/sender. The second leg (ἀπόστολος) is especially pointed: Jesus has been sent by the Father, the disciples are sent by Jesus — the chain of commission requires humility throughout.
ἀμὴνtrulysolemn affirmation (first element of the double amen)ἀμήν: Hebrew/Aramaic loanword; 'truly, verily'; Jesus' unique use (double ἀμήν in John) as introductory formula is without parallel in Jewish literature.
ἀμὴνtrulysolemn affirmation (second element of double amen)
λέγωI sayPres Act Indic 1 Sg · λέγωmain verb (in double-amen formula)→ gnomic present
ὑμῖνto youDativeindirect object
οὐκnotnegation
ἔστινisPres Act Indic 3 Sg · εἰμίmain verb→ gnomic present (universal truth)
δοῦλοςservant / slaveNominativenominative subjectδοῦλος: 'slave, servant'; the word covers the entire range from household slave to imperial freedman; here the social inferior who cannot claim superiority over his owner.
μείζωνgreaterNominativepredicate adjective (comparative)μείζων: comparative of μέγας; 'greater than.'
τοῦthan theGenitivearticle (genitive of comparison with μείζων)
κυρίουmaster / lordGenitivegenitive of comparisonκύριος: 'lord, master'; here in the social sense (master vs. slave).
αὐτοῦhisGenitivegenitive of possession (modifying κυρίου)
οὐδὲnornegative coordinating conjunction (continuing the proverb)
ἀπόστολοςmessenger / apostleNominativenominative subject (second member of the parallel)ἀπόστολος: 'one sent, messenger, apostle'; the verbal noun from ἀποστέλλω; its use here is unique in John and explicitly tied to the sending-chain: Father → Son → disciples.
μείζωνgreaterNominativepredicate adjective (comparative; same as first member)
τοῦthan the oneGenitivearticle (genitive of comparison; substantival with πέμψαντος)
πέμψαντοςhaving sentAor Act Ptc Gen Sg Masc · πέμπωsubstantival participle (genitive of comparison: 'the one who sent him')→ constative aorist participleπέμπω: 'send'; John uses both πέμπω and ἀποστέλλω for divine sending; the sender-agent hierarchy is paradigmatic.
αὐτόνhimAccusativedirect object (of the participle πέμψαντος)
17

εἰ ταῦτα οἴδατε, μακάριοί ἐστε ἐὰν ποιῆτε αὐτά.

If you know these things, blessed are you if you do them.

Conditional beatitudeεἰA double conditional beatitude: the first condition (εἰ + indicative) assumes the disciples do know; the second (ἐὰν + subjunctive) is the contingent one — knowing does not automatically produce blessing; doing does. The beatitude form (μακάριοι) appears rarely in John (only here and 20:29) and connects to the Sermon on the Mount tradition.
εἰifconditional conjunction (first-class: assumed true)
ταῦταthese thingsAccusativedirect object (of οἴδατε)
οἴδατεyou knowPerf Act Indic 2 Pl · οἶδαverb of the first protasis→ intensive perfect with present force
μακάριοίblessedNominativepredicate adjective (beatitude form)μακάριος: 'blessed, happy'; the beatitude word of the Sermon on the Mount; here conditioned on doing, not merely knowing.
ἐστεyou arePres Act Indic 2 Pl · εἰμίmain verb (apodosis of first condition)→ gnomic present
ἐὰνifconditional conjunction (third-class: contingent)
ποιῆτεyou doPres Act Subj 2 Pl · ποιέωverb of second protasis (contingent action)→ progressive present subjunctive (habitual doing)
αὐτάthemAccusativedirect object (of ποιῆτε; referring to ταῦτα)
18

οὐ περὶ πάντων ὑμῶν λέγω· ἐγὼ οἶδα τίνας ἐξελεξάμην· ἀλλ᾽ ἵνα ἡ γραφὴ πληρωθῇ· ὁ τρώγων μου τὸν ἄρτον ἐπῆρεν ἐπ᾽ ἐμὲ τὴν πτέρναν αὐτοῦ.

I am not speaking about all of you; I know whom I have chosen. But it is so that the Scripture might be fulfilled: 'He who eats my bread has lifted his heel against me.'

Clarification + Scripture fulfillmentasyndetonJesus restricts the beatitude: not all of you. His selection (ἐξελεξάμην — divine election) does not include the betrayer; yet the betrayal is not a divine failure but a fulfillment of Scripture (Ps 41:9 LXX). The citation replaces the LXX ἐσθίων ('eating') with the vivid τρώγων ('chewing, gnawing') — the same word used of eating the bread of life in ch.6, pointing to the Eucharistic resonance.
οὐnotnegation
περὶabout / concerningpreposition + genitive (reference)
πάντωνallGenitiveobject of περί (partitive: 'not about all of you')
ὑμῶνof youGenitivepartitive genitive (with πάντων)
λέγωI am speakingPres Act Indic 1 Sg · λέγωmain verb→ progressive present
ἐγὼINominativeemphatic nominative subject
οἶδαI knowPerf Act Indic 1 Sg · οἶδαmain verb (divine omniscience)→ intensive perfect with present meaning
τίναςwhomAccusativeinterrogative pronoun (indirect question; object of οἶδα)
ἐξελεξάμηνI have chosenAor Mid Indic 1 Sg · ἐκλέγομαιverb of indirect question→ constative aorist (the completed divine election)ἐκλέγομαι: 'choose, select'; the language of divine election (cf. 6:70; 15:16, 19); the middle voice emphasizes Jesus' personal act of choosing.
ἀλλ᾽butadversative conjunction
ἵναso thatpurpose conjunction (ἵνα fulfillment: 'so that Scripture might be fulfilled')
theNominativearticle
γραφὴScriptureNominativenominative subject (of πληρωθῇ)γραφή: 'writing, Scripture'; in John always the OT as divinely authoritative.
πληρωθῇmight be fulfilledAor Pass Subj 3 Sg · πληρόωverb of ἵνα-clause (divine necessity)→ constative aorist subjunctiveπληρόω: 'fill, fulfill'; the Johannine fulfillment formula; Scripture is the template that the events complete.
the oneNominativearticle (substantival with τρώγων)
τρώγωνeating / gnawingPres Act Ptc Nom Sg Masc · τρώγωsubstantival participle (subject of ἐπῆρεν; citation from Ps 41:9)→ progressive present participleτρώγω: 'eat, chew, gnaw'; a vivid word for eating; used in John 6:54–58 of eating the flesh of the Son of Man — the link to the bread of life discourse is deliberate.
μουmyGenitivepossessive genitive (modifying τὸν ἄρτον)
τὸνtheAccusativearticle
ἄρτονbreadAccusativedirect object (of τρώγων)ἄρτος: 'bread'; echoes Ps 41:9 (LXX 40:10); ironically the bread-of-life motif from ch.6 is inverted — table-fellowship becomes the site of betrayal.
ἐπῆρενlifted / raisedAor Act Indic 3 Sg · ἐπαίρωmain verb (of citation)→ constative aoristἐπαίρω: 'raise up, lift'; 'to lift the heel against' = to kick, to show hostility (a gesture of contempt and betrayal).
ἐπ᾽againstpreposition + accusative (hostile direction)
ἐμὲmeAccusativeobject of ἐπί (emphatic personal pronoun)
τὴνtheAccusativearticle
πτέρνανheelAccusativedirect object (of ἐπῆρεν; idiom: 'lifted the heel against')πτέρνα: 'heel'; the idiom πτέρναν ἐπαίρω εἰς / ἐπί τινα = 'to kick against someone, show contemptuous hostility'; the only NT occurrence.
αὐτοῦhisGenitivegenitive of possession (modifying τὴν πτέρναν)
19

ἀπ᾽ ἄρτι λέγω ὑμῖν πρὸ τοῦ γενέσθαι, ἵνα πιστεύσητε ὅταν γένηται ὅτι ἐγώ εἰμι.

I am telling you now, before it takes place, so that when it does take place you may believe that I am he.

Purpose: post-event faithasyndetonἐγώ εἰμι without a predicate is the absolute 'I am' of divine self-disclosure (cf. Exod 3:14 LXX; John 8:24, 28, 58). The announcement of the betrayal in advance is designed to produce faith: paradoxically, the scandal of betrayal, when predicted, becomes evidence for Jesus' divine identity.
ἀπ᾽frompreposition (temporal idiom ἀπ᾽ ἄρτι)
ἄρτιnowtemporal adverb (in idiom ἀπ᾽ ἄρτι: 'from now on')ἄρτι: 'now'; ἀπ᾽ ἄρτι = 'from now on, henceforth.'
λέγωI tellPres Act Indic 1 Sg · λέγωmain verb→ progressive present
ὑμῖνto youDativeindirect object
πρὸbeforepreposition + genitive (temporal antecedent)
τοῦtheGenitivearticle (with articular infinitive)
γενέσθαιto happenAor Mid Inf · γίνομαιarticular infinitive (object of πρό; temporal: 'before it happens')→ constative aorist infinitiveγίνομαι: 'happen, come to be.'
ἵναso thatpurpose conjunction
πιστεύσητεyou may believeAor Act Subj 2 Pl · πιστεύωverb of ἵνα-clause→ ingressive aorist subjunctive (coming to believe)πιστεύω: 'believe, trust'; John's central discipleship verb.
ὅτανwhentemporal conjunction (with subjunctive: indefinite future)
γένηταιit happensAor Mid Subj 3 Sg · γίνομαιverb of temporal clause (ὅταν + subjunctive)→ constative aorist subjunctive
ὅτιthatcomplementary conjunction (content of πιστεύσητε)
ἐγώINominativeemphatic nominative subject (of absolute ἐγώ εἰμι)
εἰμιamPres Act Indic 1 Sg · εἰμίpredicate (absolute 'I am' — ἐγώ εἰμι without predicate)→ gnomic present (eternal divine self-identification)εἰμί: the absolute ἐγώ εἰμι echoes Exod 3:14 LXX (ἐγώ εἰμι ὁ ὤν) and recurs as the divine name-formula in John (8:24, 28, 58; 18:5–6).
20

ἀμὴν ἀμὴν λέγω ὑμῖν, ὁ λαμβάνων ἄν τινα πέμψω δέχεται, ὁ δὲ ἐμὲ δεχόμενος δέχεται τὸν πέμψαντά με.

Truly, truly, I say to you, whoever receives the one I send receives me, and whoever receives me receives the one who sent me.

Solemn commissioning principleἀμὴν ἀμὴνA second double-amen logion closing the footwashing discourse. The reciprocal reception-chain (sender → sent → receiver) is a Jewish legal principle (שלוח = agent): the agent is as the one who sent him. Jesus extends it: receiving a disciple he sends = receiving Jesus = receiving the Father. The section ends by opening the apostolic commission as cosmic in scope.
ἀμὴνtrulysolemn affirmation (first amen)
ἀμὴνtrulysolemn affirmation (second amen)
λέγωI sayPres Act Indic 1 Sg · λέγωmain verb (double-amen formula)→ gnomic present
ὑμῖνto youDativeindirect object
the oneNominativearticle (substantival with λαμβάνων)
λαμβάνωνreceivingPres Act Ptc Nom Sg Masc · λαμβάνωsubstantival participle (subject of first δέχεται)→ progressive present participle (whoever receives)λαμβάνω: 'receive'; here equivalent to δέχομαι.
ἄνwhoevermodal particle (with relative/indefinite pronoun; generalizing)
τιναanyoneAccusativeindefinite pronoun (object of πέμψω; relative clause)
πέμψωI sendAor Act Subj 1 Sg · πέμπωverb of relative clause (indefinite: ὃν ἄν / τινα ἄν πέμψω)→ constative aorist subjunctive (any given sending)πέμπω: 'send'; the divine sending-chain runs Father → Jesus → disciples.
δέχεταιreceivesPres Mid Indic 3 Sg · δέχομαιmain verb (apodosis of the first leg)→ gnomic presentδέχομαι: 'receive, accept'; in John the verb for welcoming the sent one.
the oneNominativearticle (substantival with δεχόμενος)
δὲand / butconnective (second leg of the chain)
ἐμὲmeAccusativedirect object (of δεχόμενος; emphatic position)
δεχόμενοςreceivingPres Mid Ptc Nom Sg Masc · δέχομαιsubstantival participle (subject of second δέχεται)→ progressive present participle
δέχεταιreceivesPres Mid Indic 3 Sg · δέχομαιmain verb (second leg apodosis)→ gnomic present
τὸνthe oneAccusativearticle (substantival with πέμψαντά)
πέμψαντάhaving sentAor Act Ptc Acc Sg Masc · πέμπωsubstantival participle (object of δέχεται)→ constative aorist participleπέμπω: 'send'; the Father who sent Jesus — the chain reaches its origin.
μεmeAccusativedirect object (of the participle πέμψαντά)
21

Ταῦτα εἰπὼν ὁ Ἰησοῦς ἐταράχθη τῷ πνεύματι καὶ ἐμαρτύρησεν καὶ εἶπεν· ἀμὴν ἀμὴν λέγω ὑμῖν ὅτι εἷς ἐξ ὑμῶν παραδώσει με.

Having said these things, Jesus was troubled in spirit and testified and said, 'Truly, truly, I say to you, one of you will betray me.'

Narrative transition: solemn announcementΤαῦτα εἰπὼνThe participial phrase Ταῦτα εἰπών closes the footwashing-interpretation unit. ἐταράχθη τῷ πνεύματι is a Johannine expression for Jesus' human emotional depth at a point of crisis (cf. 11:33; 12:27); the dative τῷ πνεύματι specifies the inward sphere. The solemn double testimony (ἐμαρτύρησεν καὶ εἶπεν) underlines the gravity of what follows.
Ταῦταthese thingsAccusativedirect object (of εἰπών; anaphoric: referring back to vv.12–20)
εἰπὼνhaving saidAor Act Ptc Nom Sg Masc · λέγωattendant-circumstance participle (temporal: 'after saying these things')→ constative aorist participle
theNominativearticle
ἸησοῦςJesusNominativenominative subject
ἐταράχθηwas troubledAor Pass Indic 3 Sg · ταράσσωmain verb→ constative aorist (the emotion seizing him)ταράσσω: 'trouble, agitate, disturb'; used of the pool at Bethesda (5:7), the disciples' hearts (14:1), and Jesus' own spirit (11:33; 12:27; here) — a word that signals profound disturbance.
τῷin theDativearticle (dative of sphere with πνεύματι)
πνεύματιspiritDativedative of sphere / reference ('in his spirit')πνεῦμα: 'spirit'; here the human spirit — the innermost person; not the divine Spirit.
καὶandcoordinating conjunction
ἐμαρτύρησενtestifiedAor Act Indic 3 Sg · μαρτυρέωmain verb (testimony formula)→ constative aoristμαρτυρέω: 'testify, bear witness'; the Johannine testimony-theme; even the announcement of betrayal is a solemn witness.
καὶandcoordinating conjunction
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech introduction following testimony)→ constative aorist
ἀμὴνtrulysolemn affirmation (first amen)
ἀμὴνtrulysolemn affirmation (second amen)
λέγωI sayPres Act Indic 1 Sg · λέγωverb (double-amen formula)→ gnomic present
ὑμῖνto youDativeindirect object
ὅτιthatrecitative ὅτι (introducing content of the amen-saying)
εἷςoneNominativenominative subjectεἷς: 'one'; the indefiniteness is deliberately ominous — one, but unnamed.
ἐξfrom / ofpreposition + genitive (partitive: 'one of you')
ὑμῶνyouGenitivepartitive genitive
παραδώσειwill betrayFut Act Indic 3 Sg · παραδίδωμιmain verb→ predictive futureπαραδίδωμι: 'betray, hand over'; the future tense makes this a prophecy — the act is certain.
μεmeAccusativedirect object
22

ἔβλεπον εἰς ἀλλήλους οἱ μαθηταὶ ἀπορούμενοι περὶ τίνος λέγει.

The disciples looked at one another, uncertain about whom he spoke.

Narrative aside: the disciples' bewildermentasyndetonThe imperfect ἔβλεπον and the present participle ἀπορούμενοι ('being at a loss') give a sustained picture of baffled looks around the table. The indirect question περὶ τίνος λέγει ('about whom he speaks') uses the present tense — the disciples' question is live and unresolved.
ἔβλεπονwere lookingImpf Act Indic 3 Pl · βλέπωmain verb→ progressive imperfect (the bewildered glances continuing)βλέπω: 'look, see'; the imperfect captures the sustained, anxious mutual gaze.
εἰςatpreposition + accusative (direction of gaze)
ἀλλήλουςone anotherAccusativeobject of εἰς (reciprocal)
οἱtheNominativearticle
μαθηταὶdisciplesNominativenominative subject
ἀπορούμενοιbeing uncertain / at a lossPres Mid Ptc Nom Pl Masc · ἀπορέωattendant-circumstance participle (manner or cause)→ progressive present participleἀπορέω: 'be at a loss, be perplexed'; from ἀ- + πόρος ('without a way through'); complete bewilderment.
περὶaboutpreposition + genitive (reference)
τίνοςwhomGenitiveinterrogative pronoun (indirect question; object of περί)
λέγειhe speaksPres Act Indic 3 Sg · λέγωverb of indirect question→ progressive present
23

ἦν ἀνακείμενος εἷς ἐκ τῶν μαθητῶν αὐτοῦ ἐν τῷ κόλπῳ τοῦ Ἰησοῦ, ὃν ἠγάπα ὁ Ἰησοῦς·

One of his disciples, whom Jesus loved, was reclining at Jesus' breast.

Introduction of the Beloved DiscipleasyndetonThe Beloved Disciple's first appearance in the Gospel. The periphrastic imperfect ἦν ἀνακείμενος ('was reclining') sets his position at table — ἐν τῷ κόλπῳ ('in the bosom/breast') echoes 1:18 where the Son is 'in the bosom of the Father' (εἰς τὸν κόλπον τοῦ πατρός). The parallelism is theological: the disciple's intimacy with Jesus mirrors the Son's intimacy with the Father.
ἦνwasImpf Act Indic 3 Sg · εἰμίauxiliary verb (periphrastic imperfect with ἀνακείμενος)→ periphrastic imperfect (ongoing position at table)
ἀνακείμενοςrecliningPres Mid Ptc Nom Sg Masc · ἀνάκειμαιparticiple in periphrastic construction (with ἦν)→ progressive present participleἀνάκειμαι: 'recline at table'; the standard posture for Greco-Roman and Jewish festive meals; one reclined on the left side, head near the next diner's chest.
εἷςoneNominativenominative subject
ἐκofpreposition + genitive (partitive)
τῶνtheGenitivearticle
μαθητῶνdisciplesGenitivepartitive genitive
αὐτοῦhisGenitivegenitive of possession (modifying μαθητῶν)
ἐνin / atpreposition + dative (locative)
τῷtheDativearticle
κόλπῳbreast / bosomDativeobject of ἐν (locative: reclining position at chest-level)κόλπος: 'bosom, breast, lap'; the position of intimate proximity; cf. 1:18 (the Son is εἰς τὸν κόλπον of the Father) — a deliberate echo.
τοῦofGenitivearticle
ἸησοῦJesusGenitivegenitive of possession / relationship
ὃνwhomAccusativerelative pronoun (object of ἠγάπα; antecedent: εἷς ἐκ τῶν μαθητῶν)
ἠγάπαlovedImpf Act Indic 3 Sg · ἀγαπάωverb of relative clause→ progressive imperfect (enduring love)ἀγαπάω: 'love'; the imperfect ἠγάπα is the characteristic verb defining this figure — 'the one whom Jesus kept on loving.' The phrase ὃν ἠγάπα ὁ Ἰησοῦς occurs five times in John (13:23; 19:26; 20:2; 21:7, 20).
theNominativearticle
ἸησοῦςJesusNominativenominative subject (of ἠγάπα)
24

νεύει οὖν τούτῳ Σίμων Πέτρος πυθέσθαι τίς ἂν εἴη περὶ οὗ λέγει.

So Simon Peter nodded to him to ask who it was of whom he was speaking.

Narrative action: Peter's signalοὖνThe historic present νεύει ('he nods') is vivid. Peter, too far away to whisper to Jesus directly, uses the Beloved Disciple as intermediary. The indirect question τίς ἂν εἴη uses the optative with ἄν — a deliberate politeness construction in Classical Greek, somewhat rare in NT Koine, here signaling careful, tentative inquiry.
νεύειnods / gesturesPres Act Indic 3 Sg · νεύωmain verb→ historic presentνεύω: 'nod, beckon'; a non-verbal gesture signaling a request; NT hapax legomenon (cf. the related κατανεύω in Luke 5:7).
οὖνso / thereforesequential connective
τούτῳto this oneDativeindirect object (dative of recipient; refers to the Beloved Disciple)
ΣίμωνSimonNominativenominative subject
ΠέτροςPeterNominativeapposition
πυθέσθαιto ask / inquireAor Mid Inf · πυνθάνομαιpurpose infinitive (object of the nodding: 'nodded to ask')→ constative aorist infinitiveπυνθάνομαι: 'ask, inquire'; a more formal inquiring verb, fitting the careful context.
τίςwhoNominativeinterrogative pronoun (subject of εἴη; indirect question)
ἂν(modal particle)modal particle (with optative: indirect question with politeness/tentativeness)
εἴηit might bePres Act Opt 3 Sg · εἰμίverb of indirect question (optative: deliberate and literary; expresses tentativeness)→ optative (modal: who it might be)εἰμί: the optative εἴη in indirect question is a Classical Greek politeness construction, relatively rare in the NT; here it softens the inquiry.
περὶaboutpreposition + genitive (reference)
οὗwhomGenitiverelative pronoun (genitive after περί; antecedent: implied 'the one')
λέγειhe speaksPres Act Indic 3 Sg · λέγωverb of relative clause→ progressive present
25

ἀναπεσὼν ἐκεῖνος οὕτως ἐπὶ τὸ στῆθος τοῦ Ἰησοῦ λέγει αὐτῷ· κύριε, τίς ἐστιν;

So that disciple, leaning back against Jesus' chest, said to him, 'Lord, who is it?'

Narrative action: the Beloved Disciple's questionasyndetonἀναπεσών ('leaning back') describes the physical movement of reclining further to bring his head to Jesus' chest (στῆθος). The question κύριε, τίς ἐστιν; is direct and urgent. ἐκεῖνος ('that one') is the demonstrative used consistently in John for the Beloved Disciple — an authorial signature.
ἀναπεσὼνleaning backAor Act Ptc Nom Sg Masc · ἀναπίπτωattendant-circumstance participle (manner/means of asking)→ constative aorist participleἀναπίπτω: 'lean back, recline'; the same verb as 'recline at table'; here the specific gesture of leaning back against Jesus.
ἐκεῖνοςthat one / heNominativeemphatic nominative subject (demonstrative; the Beloved Disciple)ἐκεῖνος: 'that one'; used by the narrator as a quasi-name for the Beloved Disciple; the demonstrative creates a slight narrative distance, perhaps marking authorial self-reference.
οὕτωςthus / soadverb of manner
ἐπὶon / againstpreposition + accusative (contact/direction)
τὸtheAccusativearticle
στῆθοςchest / breastAccusativeobject of ἐπί (the surface he leans against)στῆθος: 'chest, breast'; cf. 21:20 where the same word recalls this scene; differs from κόλπος (v.23: 'bosom') — the physical chest vs. the enfolding arm.
τοῦofGenitivearticle
ἸησοῦJesusGenitivegenitive of possession
λέγειhe saysPres Act Indic 3 Sg · λέγωmain verb→ historic present
αὐτῷto himDativeindirect object
κύριεLordVocativevocative (address)
τίςwhoNominativeinterrogative pronoun (subject of ἐστιν)
ἐστινis itPres Act Indic 3 Sg · εἰμίmain verb (direct question)→ gnomic present
26

ἀποκρίνεται ὁ Ἰησοῦς· ἐκεῖνός ἐστιν ᾧ ἐγὼ βάψω τὸ ψωμίον καὶ δώσω αὐτῷ. βάψας οὖν τὸ ψωμίον λαμβάνει καὶ δίδωσιν Ἰούδᾳ Σίμωνος Ἰσκαριώτου.

Jesus answered, 'It is he to whom I will give the piece of bread after dipping it.' So when he had dipped the morsel, he took and gave it to Judas, the son of Simon Iscariot.

Disclosure: the sign of the morselasyndetonThe identification is given privately to the Beloved Disciple alone (no one else understands, v.28). The dipping and giving of the morsel (ψωμίον) was an honor gesture at a shared meal — ironically the sign of favor becomes the sign of betrayal. The historic presents ἀποκρίνεται, λαμβάνει, δίδωσιν drive the vivid narrative forward.
ἀποκρίνεταιanswersPres Mid Indic 3 Sg · ἀποκρίνομαιmain verb→ historic present
theNominativearticle
ἸησοῦςJesusNominativenominative subject
ἐκεῖνόςthat one / heNominativenominative subject (predicative: 'It is that one')
ἐστινisPres Act Indic 3 Sg · εἰμίmain verb (copula of identification)→ gnomic present
to whomDativerelative pronoun (indirect object of δώσω; dative of recipient)
ἐγὼINominativeemphatic nominative subject
βάψωwill dipFut Act Indic 1 Sg · βάπτωverb of relative clause (first action)→ predictive future (the immediate future action)βάπτω: 'dip'; the precursor to βαπτίζω but here used literally of dipping bread in a bowl; a gesture of honor at a shared meal.
τὸtheAccusativearticle
ψωμίονmorsel / piece of breadAccusativedirect object (of βάψω and δώσω)ψωμίον: diminutive of ψωμός ('morsel'); a piece of bread dipped in the common dish — the host's gesture of honor.
καὶandcoordinating conjunction
δώσωwill giveFut Act Indic 1 Sg · δίδωμιverb of relative clause (second action)→ predictive future
αὐτῷto himDativeindirect object (of δώσω)
βάψαςhaving dippedAor Act Ptc Nom Sg Masc · βάπτωattendant-circumstance participle (antecedent to λαμβάνει)→ constative aorist participle
οὖνthen / thereforesequential connective
τὸtheAccusativearticle
ψωμίονmorselAccusativedirect object (of βάψας)
λαμβάνειhe takesPres Act Indic 3 Sg · λαμβάνωmain verb (first action of the narrative sequence)→ historic present
καὶandcoordinating conjunction
δίδωσινgivesPres Act Indic 3 Sg · δίδωμιmain verb (second action)→ historic present
Ἰούδᾳto JudasDativeindirect object (dative of recipient — now named for the first time in the scene)Ἰούδας: Judas; named for the first time in the betrayal scene — the naming drives home the identification.
Σίμωνοςof SimonGenitivegenitive of relationship (son of)
ἸσκαριώτουIscariotGenitivegenitive in apposition
27

καὶ μετὰ τὸ ψωμίον τότε εἰσῆλθεν εἰς ἐκεῖνον ὁ Σατανᾶς. λέγει οὖν αὐτῷ ὁ Ἰησοῦς· ὃ ποιεῖς ποίησον τάχιον.

And after the morsel, then Satan entered into him. So Jesus said to him, 'What you do, do quickly.'

Narrative climax: satanic possession and the commandκαὶ μετάThe satanic entry (εἰσῆλθεν εἰς ἐκεῖνον ὁ Σατανᾶς) follows the reception of the morsel — the gift of hospitality becomes the moment of possession. Jesus' command ὃ ποιεῖς ποίησον τάχιον is startling: he neither stops Judas nor condemns him but gives a command that asserts sovereign control over even the betrayal.
καὶandcoordinating conjunction
μετὰafterpreposition + accusative (temporal)
τὸtheAccusativearticle
ψωμίονmorselAccusativeobject of μετά (temporal: 'after the morsel')
τότεthentemporal adverb (emphatic: 'at that very moment')
εἰσῆλθενenteredAor Act Indic 3 Sg · εἰσέρχομαιmain verb→ constative aorist (the act of possession as a single event)εἰσέρχομαι: 'enter'; the language of demonic possession (cf. Mark 9:25; Luke 22:3 for Satan entering Judas).
εἰςintopreposition + accusative (goal: possession idiom)
ἐκεῖνονhim / that oneAccusativeobject of εἰς (referring to Judas)
theNominativearticle
ΣατανᾶςSatanNominativenominative subjectΣατανᾶς: Greek transliteration of Hebrew שָּׂטָן ('adversary'); used by Luke (22:3) and here; in John the diabolic role was introduced in v.2 as 'the devil' (ὁ διάβολος) — both terms name the same agent.
λέγειsaysPres Act Indic 3 Sg · λέγωmain verb (speech introduction)→ historic present
οὖνthen / thereforesequential connective
αὐτῷto himDativeindirect object
theNominativearticle
ἸησοῦςJesusNominativenominative subject
whatAccusativerelative pronoun (anticipatory object of ποίησον; antecedent-less)
ποιεῖςyou are doingPres Act Indic 2 Sg · ποιέωverb of relative clause→ progressive present
ποίησονdoAor Act Impv 2 Sg · ποιέωmain verb (imperative: the command)→ constative aorist imperative (do it as a complete act — quickly)ποιέω: 'do'; the imperative is not permission but sovereign authorization — Jesus commands the betrayal into the script of the divine plan.
τάχιονmore quickly / at onceadverb of manner (comparative: 'more quickly, without delay')τάχιον: comparative of ταχύ ('quickly'); 'without delay, at once'; the urgency underscores that the hour's timetable is in Jesus' hands.
28

τοῦτο δὲ οὐδεὶς ἔγνω τῶν ἀνακειμένων πρὸς τί εἶπεν αὐτῷ·

Now no one at the table knew why he said this to him.

Narrator's aside (ignorance of the others)τοῦτο δέThe narrator steps in to clarify that the exchange between Jesus and Judas was opaque to the other disciples. The ignorance underscores the privacy of the disclosure — only the Beloved Disciple knew, and even his knowledge is not explicitly stated. The others supply their own explanations (v.29).
τοῦτοthisAccusativedirect object (proleptic: 'this thing — why he said it')
δὲnow / butnarrative connective (mild adversative / transitional)
οὐδεὶςno oneNominativenominative subject (negative universal)οὐδείς: 'no one, not any.'
ἔγνωknewAor Act Indic 3 Sg · γινώσκωmain verb→ constative aorist (at that moment, they did not comprehend)γινώσκω: 'know, come to know'; aorist = at that point, no understanding broke through.
τῶνof thoseGenitivearticle (partitive genitive with ἀνακειμένων)
ἀνακειμένωνrecliningPres Mid Ptc Gen Pl Masc · ἀνάκειμαιsubstantival participle (partitive genitive: 'of those reclining')→ progressive present participleἀνάκειμαι: 'recline at table'; those present at the supper.
πρὸςfor / with reference topreposition + accusative (purpose/reference: 'why')
τίwhat / whyAccusativeinterrogative pronoun (indirect question: πρὸς τί = 'for what purpose, why')
εἶπενhe saidAor Act Indic 3 Sg · λέγωverb of indirect question→ constative aorist
αὐτῷto himDativeindirect object
29

τινὲς γὰρ ἐδόκουν, ἐπεὶ τὸ γλωσσόκομον εἶχεν Ἰούδας, ὅτι λέγει αὐτῷ ὁ Ἰησοῦς· ἀγόρασον ὧν χρείαν ἔχομεν εἰς τὴν ἑορτήν, ἢ τοῖς πτωχοῖς ἵνα τι δῷ.

Some thought that, because Judas had the money bag, Jesus was telling him, 'Buy what we need for the feast,' or that he should give something to the poor.

Narrator's explanation of the disciples' ignoranceγάρThe narrator explains the disciples' misreading: they supply two plausible secular explanations (purchase or almsgiving) because Judas held the common purse. The irony is sharp — even the disciples' knowledge that Judas handled money creates a screen for the real transaction. γλωσσόκομον is a NT hapax (also 12:6) for the money chest.
τινὲςsomeNominativenominative subject (indefinite partitive)
γὰρforexplanatory conjunction
ἐδόκουνthought / supposedImpf Act Indic 3 Pl · δοκέωmain verb→ progressive imperfect (the mistaken thinking as it continued)δοκέω: 'think, suppose'; often used for incorrect belief in John.
ἐπεὶsince / becausecausal conjunction
τὸtheAccusativearticle
γλωσσόκομονmoney bag / cash boxAccusativedirect object (of εἶχεν)γλωσσόκομον: originally a box for instrument reeds (γλῶσσα + κομέω), then any storage box, then a money chest; in John only here and 12:6.
εἶχενhadImpf Act Indic 3 Sg · ἔχωverb of causal clause→ progressive imperfect (Judas's ongoing role as treasurer)
ἸούδαςJudasNominativenominative subject (of εἶχεν)
ὅτιthatrecitative ὅτι (content of ἐδόκουν: what they supposed Jesus said)
λέγειis sayingPres Act Indic 3 Sg · λέγωverb (inside the disciples' thought: what they imagine Jesus saying)→ progressive present (as they imagined it)
αὐτῷto himDativeindirect object
theNominativearticle
ἸησοῦςJesusNominativenominative subject
ἀγόρασονbuyAor Act Impv 2 Sg · ἀγοράζωmain verb (of supposed command)→ constative aorist imperativeἀγοράζω: 'buy, purchase'; from ἀγορά ('marketplace').
ὧνwhatGenitiverelative pronoun (genitive of what is needed; object of χρείαν ἔχομεν)
χρείανneedAccusativeobject (in idiom χρείαν ἔχω: 'have need of')
ἔχομενwe havePres Act Indic 1 Pl · ἔχωverb (of the ὧν relative clause)→ gnomic present
εἰςforpreposition + accusative (purpose)
τὴνtheAccusativearticle
ἑορτήνfeastAccusativeobject of εἰς
ordisjunctive conjunction (second possible interpretation)
τοῖςto theDativearticle
πτωχοῖςpoorDativeindirect object (of δῷ: give to the poor)πτωχός: 'poor, beggar'; giving alms at Passover time was customary.
ἵναthat / so thatpurpose/content conjunction (second supposed directive)
τιsomethingAccusativedirect object (of δῷ)
δῷhe might giveAor Act Subj 3 Sg · δίδωμιverb of ἵνα-clause→ constative aorist subjunctive
30

λαβὼν οὖν τὸ ψωμίον ἐκεῖνος ἐξῆλθεν εὐθύς· ἦν δὲ νύξ.

So, having received the morsel, he immediately went out. And it was night.

Narrative climax: Judas departs into the nightοὖνThe shortest and most freighted sentence of the chapter. ἦν δὲ νύξ ('and it was night') is John's theological full stop: darkness, the realm of unbelief and evil (cf. 1:5; 3:19; 9:4; 11:10), has claimed its agent. The night is literal — it is evening — and symbolic. εὐθύς ('immediately') is markedly rare in John (this is one of only three occurrences), making its presence here emphatic.
λαβὼνhaving receivedAor Act Ptc Nom Sg Masc · λαμβάνωattendant-circumstance participle (temporal: 'after receiving')→ constative aorist participle
οὖνtherefore / sosequential connective
τὸtheAccusativearticle
ψωμίονmorselAccusativedirect object (of λαβών)
ἐκεῖνοςthat one / heNominativenominative subject (Judas; the emphatic demonstrative underlines his identity)
ἐξῆλθενwent outAor Act Indic 3 Sg · ἐξέρχομαιmain verb→ constative aorist (the decisive exit)ἐξέρχομαι: 'go out, come out'; the exit from the fellowship of the supper and from the light.
εὐθύςimmediatelyadverb (immediacy)εὐθύς: 'immediately'; one of only a handful of occurrences in John (contrast Mark's ~40); its rarity makes it emphatic here — Judas does not linger.
ἦνit wasImpf Act Indic 3 Sg · εἰμίmain verb (stative; short narrative close)→ progressive imperfect (describing the condition at that moment)
δὲand / nownarrative connective
νύξnightNominativepredicate nominative (of ἦν)νύξ: 'night'; John's most loaded close — literal evening and theological darkness; cf. 1:5 (the darkness has not overcome the light) and 9:4 (night comes when no one can work).
31

Ὅτε οὖν ἐξῆλθεν, λέγει ὁ Ἰησοῦς· νῦν ἐδοξάσθη ὁ υἱὸς τοῦ ἀνθρώπου, καὶ ὁ θεὸς ἐδοξάσθη ἐν αὐτῷ·

When therefore he had gone out, Jesus said, 'Now the Son of Man is glorified, and God is glorified in him.'

Narrative pivot: the glorification announcedὍτε οὖνJudas's exit (ἐξῆλθεν) triggers the glorification announcement. νῦν ('now') is the Johannine eschatological 'now' — the arrival of the decisive moment. The aorist ἐδοξάσθη is a proleptic / prophetic aorist: the glorification is treated as already accomplished because Judas's departure has set the passion in motion.
Ὅτεwhentemporal conjunction
οὖνtherefore / thensequential connective
ἐξῆλθενhe went outAor Act Indic 3 Sg · ἐξέρχομαιverb of temporal clause (Judas's exit)→ constative aorist
λέγειsaysPres Act Indic 3 Sg · λέγωmain verb (speech introduction)→ historic present
theNominativearticle
ἸησοῦςJesusNominativenominative subject
νῦνnowtemporal adverb (eschatological 'now': the decisive moment has arrived)νῦν: 'now'; Johannine eschatological marker (cf. 12:31; 16:32; 17:5).
ἐδοξάσθηwas glorified / has been glorifiedAor Pass Indic 3 Sg · δοξάζωmain verb→ proleptic aorist (the glorification viewed as complete from the perspective of God's decree)δοξάζω: 'glorify'; in John the cross is the supreme moment of divine glory — death and exaltation are one event. The passive divine voice: 'was glorified by the Father.'
theNominativearticle
υἱὸςSonNominativenominative subjectυἱός: 'Son'; 'the Son of Man' is Jesus' self-designation for his passion-and-exaltation role (cf. 3:14; 8:28; 12:23, 34).
τοῦof theGenitivearticle
ἀνθρώπουManGenitivegenitive (in title: 'Son of Man')ἄνθρωπος: 'human being, man'; 'Son of Man' (ὁ υἱὸς τοῦ ἀνθρώπου) = the Danielic figure (Dan 7:13–14) who is simultaneously the suffering and exalted one in John.
καὶandcoordinating conjunction
theNominativearticle
θεὸςGodNominativenominative subject (second member)θεός: the Father.
ἐδοξάσθηwas glorifiedAor Pass Indic 3 Sg · δοξάζωmain verb (second predicate)→ proleptic aorist
ἐνinpreposition + dative (sphere / agency)
αὐτῷhimDativeobject of ἐν (the Son as the sphere in which God is glorified)
32

εἰ ὁ θεὸς ἐδοξάσθη ἐν αὐτῷ, καὶ ὁ θεὸς δοξάσει αὐτὸν ἐν αὑτῷ, καὶ εὐθὺς δοξάσει αὐτόν.

If God has been glorified in him, God will also glorify him in himself, and he will glorify him at once.

Conditional promise: mutual glorificationεἰThe first-class conditional (εἰ + aorist indicative) takes the Son's glorification of the Father as granted, then infers the Father's reciprocal glorification of the Son. The reflexive ἐν αὑτῷ ('in himself') indicates the Father will glorify the Son within his own being — an ontological intimacy. εὐθύς ('immediately') stresses the imminence of the resurrection-exaltation.
εἰifconditional conjunction (first-class: assumed true)
theNominativearticle
θεὸςGodNominativenominative subject
ἐδοξάσθηwas glorifiedAor Pass Indic 3 Sg · δοξάζωverb of protasis→ constative aorist (assumed completed fact)
ἐνinpreposition + dative
αὐτῷhimDativeobject of ἐν
καὶalsoadjunctive conjunction (apodosis)
theNominativearticle
θεὸςGodNominativenominative subject
δοξάσειwill glorifyFut Act Indic 3 Sg · δοξάζωmain verb (apodosis)→ predictive future
αὐτὸνhimAccusativedirect object (the Son)
ἐνinpreposition + dative
αὑτῷhimselfDativereflexive object of ἐν (dative of sphere: within God himself)αὑτός: reflexive pronoun 'himself'; distinct from αὐτός; the glorification is internal to the divine life — the Son restored to pre-incarnate glory (cf. 17:5).
καὶandcoordinating conjunction
εὐθὺςimmediatelyadverb (temporal: at once)εὐθύς: 'immediately'; second occurrence in close proximity (cf. v.30); signals the imminence of the resurrection.
δοξάσειwill glorifyFut Act Indic 3 Sg · δοξάζωmain verb (second apodosis predicate)→ predictive future
αὐτόνhimAccusativedirect object
33

τεκνία, ἔτι μικρὸν μεθ᾽ ὑμῶν εἰμι· ζητήσετέ με, καὶ καθὼς εἶπον τοῖς Ἰουδαίοις ὅτι ὅπου ἐγὼ ὑπάγω ὑμεῖς οὐ δύνασθε ἐλθεῖν, καὶ ὑμῖν λέγω ἄρτι.

Little children, yet a little while I am with you. You will seek me, and just as I said to the Judeans — where I am going you cannot come — so now I say to you.

Farewell announcement: imminent departureasyndetonThe address τεκνία ('little children') is unique in John's Gospel (common in 1 John); it signals the tender new intimacy of the farewell. The saying about departure echoes 7:34 and 8:21 (told to the Judeans who misunderstood); now it is directed at the disciples — a different audience with a different eventual outcome. ἄρτι ('now') underscores the immediacy.
τεκνίαlittle childrenVocativevocative (term of tender address; unique in John's Gospel)τεκνίον: diminutive of τέκνον ('child'); a term of pastoral affection; the only Gospel occurrence; common in 1 John.
ἔτιyet / stilltemporal adverb
μικρὸνa little whileAccusativeadverbial accusative of duration (with ἔτι: 'yet a little while')μικρόν: 'small, short'; adverbial accusative of time; 'a little while' is a Johannine farewell expression (cf. 14:19; 16:16–19).
μεθ᾽withpreposition + genitive (association)
ὑμῶνyouGenitiveobject of μετά
εἰμιI amPres Act Indic 1 Sg · εἰμίmain verb→ progressive present (the present abiding soon to end)
ζητήσετέyou will seekFut Act Indic 2 Pl · ζητέωmain verb→ predictive futureζητέω: 'seek'; the seeking-and-not-finding theme echoes 7:34 and 8:21 — but there the seeking ends in judgment, here in the resurrection reunion.
μεmeAccusativedirect object
καὶandcoordinating conjunction
καθὼςjust ascomparative conjunction (comparing what was said to the Judeans)
εἶπονI saidAor Act Indic 1 Sg · λέγωverb of comparative clause→ constative aorist (prior saying in 7:34 and 8:21)
τοῖςto theDativearticle
ἸουδαίοιςJudeansDativeindirect object (dative of recipient)Ἰουδαῖοι: 'Judeans / Jews'; John's term for the religious authorities or the crowd hostile to Jesus.
ὅτιthatrecitative ὅτι (content of εἶπον)
ὅπουwhererelative adverb (of place; indirect question)
ἐγὼINominativeemphatic nominative subject
ὑπάγωam goingPres Act Indic 1 Sg · ὑπάγωverb of relative clause→ futuristic present
ὑμεῖςyouNominativeemphatic nominative subject
οὐnotnegation
δύνασθεyou are ablePres Mid Indic 2 Pl · δύναμαιmain verb (modal)→ gnomic present (present inability, but different from Judean impossibility)δύναμαι: 'be able, can'; the inability is temporal for the disciples (cf. 13:36b: 'you will follow afterward'), not final.
ἐλθεῖνto comeAor Act Inf · ἔρχομαιcomplementary infinitive→ constative aorist infinitive
καὶalsoadjunctive conjunction (resuming after the parenthetical citation)
ὑμῖνto youDativeindirect object (emphatic: now directed to the disciples)
λέγωI sayPres Act Indic 1 Sg · λέγωmain verb→ progressive present
ἄρτιnowtemporal adverb
34

ἐντολὴν καινὴν δίδωμι ὑμῖν, ἵνα ἀγαπᾶτε ἀλλήλους· καθὼς ἠγάπησα ὑμᾶς ἵνα καὶ ὑμεῖς ἀγαπᾶτε ἀλλήλους.

A new commandment I give to you, that you love one another: just as I have loved you, that you also love one another.

The new commandmentasyndetonThe emphatic fronting of ἐντολὴν καινήν gives it headline force. The 'newness' (καινήν) is not the content — love one another is not new (Lev 19:18) — but the standard and the ground: καθὼς ἠγάπησα ὑμᾶς. Jesus' own self-giving love (the cross, just now signaled by Judas's departure) is the norm by which mutual love is measured and the motive from which it flows.
ἐντολὴνcommandmentAccusativedirect object (fronted for emphasis: 'A commandment — a new one — I give you')ἐντολή: 'commandment, precept'; the farewell commandment that will shape the remainder of the Discourse (15:12, 17) and the Johannine letters.
καινὴνnewAccusativeattributive adjective (modifying ἐντολήν)καινός: 'new' in kind / quality (vs. νέος, new in time); the newness is Christological — the standard of Jesus' own love makes it qualitatively new.
δίδωμιI givePres Act Indic 1 Sg · δίδωμιmain verb→ performative present (the giving accomplished in the saying)δίδωμι: 'give'; the present tense marks the act as being done right now — the commandment is given in this utterance.
ὑμῖνto youDativeindirect object
ἵναthatpurpose/content conjunction (content of the commandment)
ἀγαπᾶτεyou lovePres Act Subj 2 Pl · ἀγαπάωverb of ἵνα-clause (content of the commandment)→ progressive present subjunctive (ongoing, habitual love)ἀγαπάω: 'love'; the farewell commandment verb — the same verb used of Jesus' love for the disciples throughout the chapter.
ἀλλήλουςone anotherAccusativedirect object (reciprocal: mutual love within the community)
καθὼςjust ascomparative conjunction (the standard: 'in the manner in which')
ἠγάπησαI have lovedAor Act Indic 1 Sg · ἀγαπάωverb of comparative clause→ constative aorist (Jesus' complete act of love — footwashing and cross — as the standard)ἀγαπάω: the aorist encapsulates the whole pattern of Jesus' self-giving love; the standard is not an aspiration but a completed demonstration.
ὑμᾶςyouAccusativedirect object
ἵναthatpurpose/content conjunction (repeating the command with the standard attached)
καὶalsoadjunctive conjunction
ὑμεῖςyouNominativeemphatic nominative subject
ἀγαπᾶτεlovePres Act Subj 2 Pl · ἀγαπάωverb of second ἵνα-clause (repeating the command)→ progressive present subjunctive
ἀλλήλουςone anotherAccusativedirect object
35

ἐν τούτῳ γνώσονται πάντες ὅτι ἐμοὶ μαθηταί ἐστε, ἐὰν ἀγάπην ἔχητε ἐν ἀλλήλοις.

By this all people will know that you are my disciples, if you have love for one another.

Result: the church's identifying markasyndetonThe cataphoric ἐν τούτῳ ('by this') is specified by the ἐὰν-clause: mutual love is the identifying marker of the community of Jesus before the world (πάντες). The future γνώσονται is both predictive and missional — the world will come to know Jesus through the love of his community.
ἐνby / inpreposition + dative (instrumental / modal: 'by this means')
τούτῳthisDativecataphoric demonstrative (pointing forward to the ἐὰν-clause)
γνώσονταιwill knowFut Mid Indic 3 Pl · γινώσκωmain verb→ predictive futureγινώσκω: 'come to know'; the future middle is predictive: the world will recognize.
πάντεςallNominativenominative subjectπᾶς: 'all people'; universal scope — the love-mark is visible to everyone.
ὅτιthatcomplementary conjunction (content of γνώσονται)
ἐμοὶmyDativedative of possession (with εἰσε: 'you are my disciples')
μαθηταίdisciplesNominativepredicate nominative (subject of ἐστε)
ἐστεyou arePres Act Indic 2 Pl · εἰμίmain verb→ gnomic present
ἐὰνifconditional conjunction (third-class: the contingency that makes the knowledge possible)
ἀγάπηνloveAccusativedirect object (of ἔχητε; idiomatic: 'have love for')ἀγάπη: 'love'; the noun cognate of ἀγαπάω; John's central ethical and theological term.
ἔχητεyou havePres Act Subj 2 Pl · ἔχωverb of conditional protasis→ progressive present subjunctive (ongoing love as a permanent characteristic)
ἐνfor / amongpreposition + dative (sphere: 'love among one another')
ἀλλήλοιςone anotherDativeobject of ἐν (reciprocal: mutual love within the community)
36

Λέγει αὐτῷ Σίμων Πέτρος· κύριε, ποῦ ὑπάγεις; ἀπεκρίθη Ἰησοῦς· ὅπου ὑπάγω οὐ δύνασαί μοι νῦν ἀκολουθῆσαι, ἀκολουθήσεις δὲ ὕστερον.

Simon Peter said to him, 'Lord, where are you going?' Jesus answered, 'Where I am going you cannot follow me now, but you will follow afterward.'

Dialogue: Peter's question and the promise of later followingasyndetonPeter's question ποῦ ὑπάγεις; ('where are you going?') is the same one raised in 14:5 and 16:5; it drives the first farewell dialogue. Jesus' answer distinguishes present inability (οὐ δύνασαί μοι νῦν ἀκολουθῆσαι) from future following (ἀκολουθήσεις δὲ ὕστερον) — for Peter this will be fulfilled in 21:19 (the death by which he glorifies God), not merely in death as such but in martyrdom.
ΛέγειsaysPres Act Indic 3 Sg · λέγωmain verb (speech introduction)→ historic present
αὐτῷto himDativeindirect object
ΣίμωνSimonNominativenominative subject
ΠέτροςPeterNominativeapposition
κύριεLordVocativevocative (address)
ποῦwhereinterrogative adverb
ὑπάγειςare you goingPres Act Indic 2 Sg · ὑπάγωmain verb (direct question)→ futuristic presentὑπάγω: 'go away, depart'; Peter's question echoes the disciples' confusion in 16:5.
ἀπεκρίθηansweredAor Pass Indic 3 Sg · ἀποκρίνομαιmain verb (speech introduction)→ constative aorist
ἸησοῦςJesusNominativenominative subject
ὅπουwhererelative adverb (of place; subject of the conditional clause)
ὑπάγωI am goingPres Act Indic 1 Sg · ὑπάγωverb of relative clause→ futuristic present
οὐnotnegation
δύνασαίyou are ablePres Mid Indic 2 Sg · δύναμαιmain verb (modal with infinitive)→ gnomic present (present inability)
μοιmeDativedative of association (accompanying me)
νῦνnowtemporal adverb (contrasts with ὕστερον)
ἀκολουθῆσαιto followAor Act Inf · ἀκολουθέωcomplementary infinitive (object of δύνασαί)→ constative aorist infinitiveἀκολουθέω: 'follow'; discipleship's key verb; 'following' Jesus through death is what Peter claims to be ready for (v.37) but cannot yet do.
ἀκολουθήσειςyou will followFut Act Indic 2 Sg · ἀκολουθέωmain verb (second predicate; contrastive δέ)→ predictive future (fulfilled in Peter's martyrdom, ch.21)ἀκολουθέω: 'follow'; the future tense promises that Peter's eventual following will be the martyrdom of 21:18–19 — following Jesus in death.
δὲbutadversative connective (νῦν … δέ ὕστερον: 'not now … but later')
ὕστερονafterward / latertemporal adverbὕστερον: 'afterward, later'; contrasts with νῦν; the later following is Peter's martyrdom (cf. 21:18–19).
37

λέγει αὐτῷ ὁ Πέτρος· κύριε, διὰ τί οὐ δύναμαί σοι ἀκολουθῆσαι ἄρτι; τὴν ψυχήν μου ὑπὲρ σοῦ θήσω.

Peter said to him, 'Lord, why can I not follow you now? I will lay down my life for you.'

Peter's bold claimasyndetonPeter's response is characteristically ardent: he presses the 'why' of the inability and asserts willingness to die. τὴν ψυχήν μου ὑπὲρ σοῦ θήσω echoes the Good Shepherd language of 10:11 (τὴν ψυχὴν αὐτοῦ τίθησιν ὑπὲρ τῶν προβάτων) — Peter claims to be able to do what only the Shepherd can do. The irony is devastating: within hours he will deny Jesus three times.
λέγειsaysPres Act Indic 3 Sg · λέγωmain verb (speech introduction)→ historic present
αὐτῷto himDativeindirect object
theNominativearticle
ΠέτροςPeterNominativenominative subject
κύριεLordVocativevocative (address)
διὰwhypreposition (in interrogative idiom διὰ τί: 'because of what?')
τίwhatAccusativeinterrogative pronoun (in idiom διὰ τί = 'why?')
οὐnotnegation
δύναμαίam I ablePres Mid Indic 1 Sg · δύναμαιmain verb (modal)→ gnomic present
σοιyouDativedative of association
ἀκολουθῆσαιto followAor Act Inf · ἀκολουθέωcomplementary infinitive→ constative aorist infinitive
ἄρτιnowtemporal adverb
τὴνtheAccusativearticle
ψυχήνlife / soulAccusativedirect object (fronted for emphasis: 'my life — for you I will lay it down')ψυχή: 'life, soul, self'; τὴν ψυχὴν τιθέναι = 'to lay down one's life'; the exact idiom Jesus used of the Good Shepherd (10:11, 15, 17, 18) — Peter unknowingly uses the Shepherd's own language.
μουmyGenitivegenitive of possession
ὑπὲρfor / on behalf ofpreposition + genitive (substitution / behalf)ὑπέρ: 'on behalf of, for the sake of'; the preposition of substitutionary or representative action; Jesus uses it of himself in 10:11 and 15:13.
σοῦyouGenitiveobject of ὑπέρ
θήσωI will lay downFut Act Indic 1 Sg · τίθημιmain verb→ predictive future (Peter's bold, sincere but premature pledge)τίθημι: 'lay down, place'; the Good Shepherd verb (10:11, 15, 17, 18); Peter's use of it is his unconscious self-identification with the shepherd's role — which he cannot yet fill.
38

ἀποκρίνεται Ἰησοῦς· τὴν ψυχήν σου ὑπὲρ ἐμοῦ θήσεις; ἀμὴν ἀμὴν λέγω σοι, οὐ μὴ ἀλέκτωρ φωνήσῃ ἕως οὗ ἀρνήσῃ με τρίς.

Jesus answered, 'Will you lay down your life for me? Truly, truly, I say to you, the rooster will not crow before you have denied me three times.'

Solemn counter-word: the prediction of denialasyndetonJesus turns Peter's bold claim into a question (rhetorical irony) and then seals the prediction with the double amen formula — the chapter's third and most devastating amen-logion. οὐ μή + aorist subjunctive φωνήσῃ is the strongest negation in Greek ('the rooster will certainly not crow'). ἕως οὗ + subjunctive ἀρνήσῃ = 'before / until you deny.' The rooster-crow marks dawn — within hours of this declaration. The chapter ends on the sharpest irony: Peter's love is real, but his courage is not yet equal to his confession.
ἀποκρίνεταιanswersPres Mid Indic 3 Sg · ἀποκρίνομαιmain verb (speech introduction)→ historic present
ἸησοῦςJesusNominativenominative subject
τὴνtheAccusativearticle
ψυχήνlifeAccusativedirect object (echoing Peter's own words, now thrown back as a question)
σουyourGenitivegenitive of possession
ὑπὲρfor / on behalf ofpreposition + genitive (behalf)
ἐμοῦmeGenitiveobject of ὑπέρ (emphatic pronoun)
θήσειςwill you lay downFut Act Indic 2 Sg · τίθημιmain verb (interrogative: rhetorical irony)→ predictive future (as a question, casting doubt on Peter's claim)τίθημι: 'lay down'; Jesus echoes Peter's exact verb back as a question.
ἀμὴνtrulysolemn affirmation (first amen)
ἀμὴνtrulysolemn affirmation (second amen)
λέγωI sayPres Act Indic 1 Sg · λέγωverb (double-amen formula)→ gnomic present
σοιto youDativeindirect object (singular — addressed to Peter personally)
οὐnotnegation (first element of οὐ μή emphatic double negative)
μὴnotnegation (second element: emphatic)
ἀλέκτωρroosterNominativenominative subjectἀλέκτωρ: 'rooster, cock'; the crowing marked the third watch of the night (ca. 3 a.m.) — the signal that dawn approaches; all four Gospels record this detail of the denial prediction.
φωνήσῃwill crowAor Act Subj 3 Sg · φωνέωverb (with οὐ μή: emphatic negation of the rooster crowing before the denial)→ constative aorist subjunctive (in οὐ μή construction: the act certainly will not happen first)φωνέω: 'call out, crow'; used of the rooster's crow in the denial predictions across all four Gospels.
ἕωςuntiltemporal conjunction (ἕως οὗ + subjunctive: 'until such time as')
οὗwhich / whenGenitivegenitive relative (in temporal idiom ἕως οὗ)
ἀρνήσῃyou denyAor Mid Subj 2 Sg · ἀρνέομαιverb of ἕως οὗ-clause (the act to precede the crowing)→ constative aorist subjunctive (the act of denial as a whole)ἀρνέομαι: 'deny, disown'; the strong verb for repudiating a relationship; in 18:25–27 Peter will fulfill this word three times.
μεmeAccusativedirect object (of ἀρνήσῃ)
τρίςthree timesadverb (number of denials)τρίς: 'thrice, three times'; the specific number fulfilled in 18:17, 25, 27 — each denial confirming the prediction.