John 14 — Clausal Layout (English)

independentparticipialrelativepurposecausecontentconditionalphrase modifierdashed = verbless / suspended

Flush-left = a main (independent) clause. Each dependent line begins directly beneath the word it attaches to in the line above — the anchor word is dotted-underlined, and lights up when you hover its dependent clause; each tag also names the attachment. A dashed border marks verbless, elliptical, or suspended lines. Where a long sentence's staircase runs wider than the page, the diagram scrolls sideways. (In print, or without JavaScript, lines fall back to stepped indent columns.)

Let not your heart be troubled — the Father's house and the way 14:1–4

vv. 1–2 — the double imperative and its ground: many rooms

Let not your heart be troubled;independent — the discourse opens on the prohibition it will close on (v. 27) — singular καρδία for the corporate heart

believe in God,independent — πιστεύετε ambiguous indicative/imperative — read imperative with the parallel; πιστεύω εἰς, the Johannine trust-formula

and believe also in me.independent — chiastic repetition — trust in Jesus set in strict parallel with trust in God

In my Father's house are many dwelling-places;independent — asyndetic ground of the command — μονή (from μένω) only here and v. 23 in the NT: ample, not cramped, provision

if it were not so,conditional — elliptical contrary-to-fact protasis — forward-leaning on the apodosis

I would have told you;independent — contrary-to-fact apodosis (εἶπον ἄν) — the promise is not a comfortable fiction

for I am going to prepare a place for you.cause — crux — ὅτι read as causal after the conditional (with the critical editions and most commentators), not recitative 'that I go'; purpose infinitive ἑτοιμάσαι

vv. 3–4 — the return promise, and the provoking claim

And if I go and prepare a place for you,conditional — third-class protasis of logical sequence, not doubt — forward-leaning

I will come again and will take you to myself,independent — futuristic present ἔρχομαι — the coming layered (resurrection, Spirit, Parousia); παραλαμβάνω, the intimate reception

so that where I am you also may be.purpose — the goal of the return — union with Jesus where he is

And you know the way to where I am going.independent — the deliberately provoking claim — τὴν ὁδόν anticipates v. 6; Thomas contests it at once

Thomas' question — the way, the truth, and the life 14:5–7

v. 5 — the objection: we do not know the way

Thomas says to him,independent — historic present frame — Thomas the foil (11:16; 20:24–29) speaks for the group

Lord, we do not knowcontent — the flat denial of the claim of v. 4

where you are going;content — indirect question — the destination is the missing datum

how can we know the way?content — the πῶς δυνάμεθα of the foil-question pattern (cf. Nicodemus, 3:4, 9)

vv. 6–7 — the ἐγώ εἰμι answer: the person is the way

Jesus says to him,independent — the reply frame

I am the way and the truth and the life;content — the seventh predicate ἐγώ εἰμι saying — way (means), truth (content), life (goal); ὁδός answers Thomas' ὁδόν directly

no one comes to the Father except through me.content — the exclusive clause — sole mediation stated by universal negation

If you have known me,conditional — mixed condition (perfect indicative protasis) — the Byzantine ἐγνώκειτε makes it cleanly contrary-to-fact; forward-leaning

you will know my Father also;content — future apodosis — the rebuke already tilting toward promise; P66* B read present γινώσκετε in the sequel

and from now on you know him and have seen him.content — ἀπ' ἄρτι — the pivot from rebuke to assurance: the hour opens a new phase of knowing; perfect ἑωράκατε

Philip's request — the mutual indwelling and the works 14:8–14

v. 8 — show us the Father, and it suffices

Philip says to him,independent — historic present frame — Philip's concrete literalism (1:46; 6:7) provokes the chapter's deepest claim

Lord, show us the Father,content — the request for a theophany — Moses' 'show me your glory' (Exod 33:18)

and it suffices us.content — the idiom of contentment — one vision would settle everything

vv. 9–11 — the rebuke, and the argument from words and works

Jesus says to him,independent — the reply frame — vv. 9b–14 hang on this λέγει as one answer

So long a time have I been with youcontent — present of duration — the whole ministry is the measure of the failure

and you have not known me, Philip?content — adversative καί — the only named rebuke in the discourse

Whoever has seen me has seen the Father;content — the chapter's central christological assertion — double perfect: the seeing stands

how can you say,content — emphatic σύ — you, of all people (1:43–46)

'Show us the Father'?content — Philip's own words (v. 8) returned to him

Do you not believecontent — οὐ expects yes — the rhetorical question appeals to faith Philip already has

that I am in the Father and the Father is in me?content — the mutual-indwelling formula — repeated at v. 11 and v. 20; the later doctrine of perichoresis

The words that I say to you I do not speak from myself;content — first warrant: the words — the Johannine denial of self-derived authority (5:30; 7:17; 12:49)

but the Father who abides in me does his works.content — second warrant: the works — the indwelling Father as the agent (5:17, 19)

Believe mecontent — now plural — the appeal widens from Philip to all; πιστεύω + dative, believe my word

that I am in the Father and the Father in me;content — the formula of v. 10 verbatim, the copula now elided

but if not,conditional — elliptical protasis — if my word is too much; forward-leaning on the works-appeal

believe on account of the works themselves.content — the graded appeal — the ἔργα as sufficient secondary ground (10:38); emphatic αὐτά

vv. 12–14 — the greater works, and asking in the name

Truly, truly, I say to you:content — the double-amen formula — a new and weighty declaration inside the reply

whoever believes in me, the works that I do he also will do,content — casus pendens resumed by κἀκεῖνος — any believer, not the Twelve only

and greater works than these will he do,content — μείζονα — greater in reach, not in kind: the Spirit-borne breadth of the mission

because I am going to the Father.cause — the departure as the enabling ground — the going makes the Paraclete's coming possible (16:7)

And whatever you ask in my name,conditional — ὅ τι ἄν + subjunctive — indefinite relative as fronted protasis, resumed by τοῦτο; 'in my name' = in my authority and identity, not a formula

this I will do,content — first person — Jesus himself answers the prayer

so that the Father may be glorified in the Son.purpose — the end of answered prayer — the Father's glory in the Son, not the petitioner's gain

If you ask me anything in my name,conditional — crux — the disputed με (omitted by P66* ℵ* B; kept with NA28): prayer addressed to Jesus himself; forward-leaning

I will do it.content — emphatic ἐγώ — the compressed restatement seals the promise

The first Paraclete promise — love, obedience, and the Spirit of truth 14:15–21

vv. 15–17 — if you love me: another Paraclete

If you love me,conditional — the love-obedience nexus opens — present subjunctive: ongoing love; forward-leaning

you will keep my commandments;independent — future indicative (not imperative) — keeping as love's natural outcome; emphatic τὰς ἐμάς, Jesus' own commandments

and I will ask the Father,independent — κἀγώ — Jesus' answering part: filial intercession (ἐρωτάω, asking as a Son)

and he will give you another Paracleteindependent — crux — παράκλητος spans advocate/counselor/comforter/helper (from παρακαλέω, 'call alongside'); ἄλλον, another of the same kind: Jesus is the first (1 John 2:1)

so that he may be with you forever —purpose — εἰς τὸν αἰῶνα — permanence, against the departure that occasions the gift

the Spirit of truth,phrase modifier — apposition — John's unique designation (also 15:26; 16:13): the Spirit whose nature and mission is truth

whom the world cannot receive,relative — the world's incapacity — as it could not receive the Son (1:11)

because it neither sees him nor knows him;cause — no perception, no knowledge — the two grounds of the incapacity

you know him,independent — emphatic ὑμεῖς against ὁ κόσμος

because he abides with you and will be in you.cause — παρ' ὑμῖν present → ἐν ὑμῖν future — accompaniment now, indwelling after Pentecost

vv. 18–21 — not orphans: the coming, the life, that day

I will not leave you orphans;independent — ὀρφανός — the bereaved-children image for the disciples after the departure

I am coming to you.independent — futuristic present — the coming layered: resurrection appearances, the Spirit, the Parousia

Yet a little while and the world sees me no longer,independent — ἔτι μικρόν (13:33; 16:16) — the world's sight of Jesus ends at the cross

but you see me,independent — the disciples' seeing continues — through resurrection into the Spirit's presence

because I live, you also will live.cause — the ὅτι read across both halves — participatory life: his resurrection life grounds theirs (6:57)

In that day you will knowindependent — ἐν ἐκείνῃ τῇ ἡμέρᾳ — the prophets' eschatological formula applied to the resurrection/Spirit day

that I am in my Father and you in me and I in you.content — the indwelling extended to three terms — Father-Son, believer-Son, Son-believer

Whoever has my commandments and keeps them — he it is who loves me;independent — casus pendens resumed by emphatic ἐκεῖνος — having-and-keeping defines the lover of Jesus

and whoever loves me will be loved by my Father,independent — the chain climbs — the Father's answering love

and I will love himindependent — coordinate promise — the Son's own love added to the Father's

and will reveal myself to him.independent — ἐμφανίζω — the theophany verb (Exod 33:13 LXX); the word that triggers Judas' question

Judas' question — why us and not the world? 14:22–24

v. 22 — the puzzle of a private disclosure

Judas — not the Iscariot — says to him,independent — the third question-frame — Judas son of James (Luke 6:16); the parenthesis needed since the other Judas left at 13:30

Lord, what has happenedcontent — καὶ τί γέγονεν — Semitic-flavored puzzlement: what state of affairs has come about?

that you are about to reveal yourself to us and not to the world?content — picking up ἐμφανίσω (v. 21) — the expectation of a public, universal Messianic disclosure disappointed

vv. 23–24 — the answer: Father and Son make their home in the lover

Jesus answered and said to him,independent — the Semitizing double verb of reply — the question is reframed, not directly answered

If anyone loves me,conditional — indefinite τις — any believer, beyond the Twelve; forward-leaning

he will keep my word,content — singular λόγος — the whole revelation, where v. 15 had the plural commandments

and my Father will love him,content — the chain of v. 21 restated

and we will come to himcontent — the remarkable plural — Father and Son together: the mode of disclosure Judas asked about is indwelling

and make our dwelling with him.content — μονήν — the only other NT occurrence of v. 2's word: the many rooms inverted; the believer becomes the room

Whoever does not love me does not keep my words;content — the contrapositive — why the world receives no disclosure

and the word that you hear is not mine but the Father's who sent me.content — the word's ultimate source — refusing Jesus' word refuses the Father who sent him (v. 10; 12:49)

The second Paraclete promise, the peace bequest, and the rising 14:25–31

vv. 25–26 — spoken while present; taught and recalled when absent

These things I have spoken to youindependent — the discourse-marker perfect (cf. 15:11; 16:1, 33) — the words now a standing deposit

while abiding with you;participial — temporal participle — the present mode of teaching, about to end

but the Paraclete —independent — suspended subject, resumed by ἐκεῖνος — the second Paraclete saying

the Holy Spirit,phrase modifier — apposition — John's only use of the full title τὸ πνεῦμα τὸ ἅγιον

whom the Father will send in my name —relative — here the Father sends in Jesus' name; at 15:26 the Son sends from the Father

he will teach you all thingsindependent — ἐκεῖνος — the emphatic personal resumption used in all five Paraclete sayings

and will remind you of all thingsindependent — the anamnesis function — the charter of the Gospel tradition itself (2:22; 12:16)

that I have said to you.relative — postposed emphatic ἐγώ — the Spirit recalls Jesus' words, not new ones detached from them

v. 27 — the peace bequest, closing the inclusio

Peace I leave with you;independent — the testamentary shalom of a departing master — ἀφίημι, bequeathal language

my peace I give to you;independent — anaphoric εἰρήνην and emphatic τὴν ἐμήν — his own peace, not a wish for peace

not as the world gives do I give to you.independent — the fronted negatived comparison kept in the line — the world's peace conditional and transient

Let not your heart be troubled, neither let it be afraid.independent — the inclusio with v. 1 — δειλιάω, a NT hapax: agitation and cowardice both forbidden

vv. 28–29 — if you loved me, you would rejoice

You heardindependent — appeal to his own prior word (vv. 3, 18)

that I said to you:content — recitative frame within the recall

'I am going away, and I am coming to you.'content — the departure-and-return promise quoted back in summary

If you loved me,conditional — contrary-to-fact imperfect — the disciples' grief measured against the love they claim; forward-leaning

you would have rejoiced,independent — the apodosis with ἄν — joy, not grief, is love's response to this departure

because I am going to the Father,cause — the ground of the joy — the going is homecoming and enthronement

for the Father is greater than I.cause — crux — the Arian proof-text; read with the Nicene tradition as economic (the incarnate mission, cf. 10:30): the Father's greatness makes the return a gain worth the disciples' joy

And now I have told you before it happens,independent — the Johannine pre-announcement habit (13:19) — πρίν + infinitive kept in the line

so that when it happens you may believe.purpose — prophecy in the service of retrospective faith — the ὅταν clause interposed inside the ἵνα clause

vv. 30–31 — the ruler comes; rise, let us go

I will no longer speak much with you,independent — the discourse's own ending announced

for the ruler of the world is coming;cause — Satan (12:31; 16:11) approaching in Judas and the arresting party — the present of imminence

and in me he has nothing;cause — coordinate with the γάρ clause — no claim, no foothold: the cross is entered freely, not under compulsion

but so that the world may knowpurpose — anacoluthon — the ἵνα clause has no expressed main verb; laid out leaning forward on οὕτως ποιῶ below: the cross as demonstration before the very κόσμος

that I love the Father,content — the NT's only explicit statement of the Son's love for the Father

and just as the Father commanded me, so I do.independent — the καθώς…οὕτως correlative kept whole — perfect obedience to the commissioning command (10:18)

Rise,independent — the hinge from discourse to passion — the company stands

let us go from here.independent — hortatory ἄγωμεν — yet no one leaves until 18:1: the famous seam that lets chs. 15–17 be spoken standing

Analysis. John 14 shows on the page as a discourse three times interrupted: three shallow question-frames (Thomas at v. 5, Philip at v. 8, Judas not Iscariot at v. 22) each sit at zero with their words hanging one deep, and each reply is a catena of blue cnt lines at constant depth under its λέγει or εἶπεν — Philip's frame at v. 9 carrying the longest run (vv. 9–14, the words-and-works argument and both ask-in-my-name promises, the amen-saying opening one step deeper under its λέγω). Between and after the frames the discourse runs at zero as coordinate assertion. Fronted protases lean forward anchor-less one step above their apodoses throughout (εἰ δὲ μή twice, the ἐάν protases of vv. 3, 14, 15, 23, the contrary-to-fact εἰ of vv. 7 and 28, and the ὅ τι ἄν indefinite relative of v. 13 treated the same way); the ἵνα-purposes and ὅτι-grounds indent where they attach, chaining at v. 17 (the world's blindness under δύναται) and v. 28 (the greater-Father ground under πορεύομαι). Cruxes are taken openly: at v. 2 the ὅτι is read as causal after the contrary-to-fact εἰ δὲ μή (with the critical editions), not recitative; at v. 14 the disputed με is kept with NA28; ἄλλον παράκλητον (v. 16) is tagged with the word's full spread (advocate/counselor/comforter/helper) and its implication that Jesus is the first Paraclete; ὁ πατὴρ μείζων μού ἐστιν (v. 28) is annotated as economic, not ontological, subordination; and v. 31 is laid out as the anacoluthon it is — the ἵνα clause leaning forward on οὕτως ποιῶ — before the double hinge ἐγείρεσθε, ἄγωμεν ἐντεῦθεν, spoken three chapters before anyone moves (18:1). The inclusio μὴ ταρασσέσθω (vv. 1, 27) and the arc from the Father's many μοναί (v. 2) to the μονήν Father and Son make in the believer (v. 23) are kept visible in the tags.