independentparticipialrelativepurposecausecontentconditionalphrase modifierdashed = verbless / suspended
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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
1
Μὴ ταρασσέσθω ὑμῶν ἡ καρδία·independent — the discourse opens on the prohibition it will close on (v. 27) — singular καρδία for the corporate heart
πιστεύετε εἰς τὸν θεόν,independent — πιστεύετε ambiguous indicative/imperative — read imperative with the parallel; πιστεύω εἰς, the Johannine trust-formula
καὶ εἰς ἐμὲ πιστεύετε.independent — chiastic repetition — trust in Jesus set in strict parallel with trust in God
2
ἐν τῇ οἰκίᾳ τοῦ πατρός μου μοναὶ πολλαί εἰσιν·independent — asyndetic ground of the command — μονή (from μένω) only here and v. 23 in the NT: ample, not cramped, provision
εἰ δὲ μή,conditional — elliptical contrary-to-fact protasis — forward-leaning on the apodosis
εἶπον ἂν ὑμῖνindependent — contrary-to-fact apodosis (εἶπον ἄν) — the promise is not a comfortable fiction
ὅτι πορεύομαι ἑτοιμάσαι τόπον ὑμῖν·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
3
καὶ ἐὰν πορευθῶ καὶ ἑτοιμάσω τόπον ὑμῖν,conditional — third-class protasis of logical sequence, not doubt — forward-leaning
πάλιν ἔρχομαι καὶ παραλήμψομαι ὑμᾶς πρὸς ἐμαυτόν,independent — futuristic present ἔρχομαι — the coming layered (resurrection, Spirit, Parousia); παραλαμβάνω, the intimate reception
ἵνα ὅπου εἰμὶ ἐγὼ καὶ ὑμεῖς ἦτε.purpose — the goal of the return — union with Jesus where he is
4
καὶ ὅπου ἐγὼ ὑπάγω οἴδατε τὴν ὁδόν.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
5
λέγει αὐτῷ Θωμᾶς·independent — historic present frame — Thomas the foil (11:16; 20:24–29) speaks for the group
Κύριε, οὐκ οἴδαμενcontent — the flat denial of the claim of v. 4
ποῦ ὑπάγεις·content — indirect question — the destination is the missing datum
πῶς δυνάμεθα τὴν ὁδὸν εἰδέναι;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
6
λέγει αὐτῷ ὁ Ἰησοῦς·independent — the reply frame
Ἐγώ εἰμι ἡ ὁδὸς καὶ ἡ ἀλήθεια καὶ ἡ ζωή·content — the seventh predicate ἐγώ εἰμι saying — way (means), truth (content), life (goal); ὁδός answers Thomas' ὁδόν directly
οὐδεὶς ἔρχεται πρὸς τὸν πατέρα εἰ μὴ δι' ἐμοῦ.content — the exclusive clause — sole mediation stated by universal negation
7
εἰ ἐγνώκατέ με,conditional — mixed condition (perfect indicative protasis) — the Byzantine ἐγνώκειτε makes it cleanly contrary-to-fact; forward-leaning
καὶ τὸν πατέρα μου γνώσεσθε·content — future apodosis — the rebuke already tilting toward promise; P66* B read present γινώσκετε in the sequel
καὶ ἀπ' ἄρτι γινώσκετε αὐτὸν καὶ ἑωράκατε αὐτόν.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
8
λέγει αὐτῷ Φίλιππος·independent — historic present frame — Philip's concrete literalism (1:46; 6:7) provokes the chapter's deepest claim
Κύριε, δεῖξον ἡμῖν τὸν πατέρα,content — the request for a theophany — Moses' 'show me your glory' (Exod 33:18)
καὶ ἀρκεῖ ἡμῖν.content — the idiom of contentment — one vision would settle everything
vv. 9–11 — the rebuke, and the argument from words and works
9
λέγει αὐτῷ ὁ Ἰησοῦς·independent — the reply frame — vv. 9b–14 hang on this λέγει as one answer
Τοσοῦτον χρόνον μεθ' ὑμῶν εἰμιcontent — present of duration — the whole ministry is the measure of the failure
καὶ οὐκ ἔγνωκάς με, Φίλιππε;content — adversative καί — the only named rebuke in the discourse
ὁ ἑωρακὼς ἐμὲ ἑώρακεν τὸν πατέρα·content — the chapter's central christological assertion — double perfect: the seeing stands
πῶς σὺ λέγεις·content — emphatic σύ — you, of all people (1:43–46)
Δεῖξον ἡμῖν τὸν πατέρα;content — Philip's own words (v. 8) returned to him
10
οὐ πιστεύειςcontent — οὐ expects yes — the rhetorical question appeals to faith Philip already has
ὅτι ἐγὼ ἐν τῷ πατρὶ καὶ ὁ πατὴρ ἐν ἐμοί ἐστιν;content — the mutual-indwelling formula — repeated at v. 11 and v. 20; the later doctrine of perichoresis
τὰ ῥήματα ἃ ἐγὼ λέγω ὑμῖν ἀπ' ἐμαυτοῦ οὐ λαλῶ·content — first warrant: the words — the Johannine denial of self-derived authority (5:30; 7:17; 12:49)
ὁ δὲ πατὴρ ὁ ἐν ἐμοὶ μένων ποιεῖ τὰ ἔργα αὐτοῦ.content — second warrant: the works — the indwelling Father as the agent (5:17, 19)
11
πιστεύετέ μοιcontent — now plural — the appeal widens from Philip to all; πιστεύω + dative, believe my word
ὅτι ἐγὼ ἐν τῷ πατρὶ καὶ ὁ πατὴρ ἐν ἐμοί·content — the formula of v. 10 verbatim, the copula now elided
εἰ δὲ μή,conditional — elliptical protasis — if my word is too much; forward-leaning on the works-appeal
διὰ τὰ ἔργα αὐτὰ πιστεύετε.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
12
ἀμὴν ἀμὴν λέγω ὑμῖν,content — the double-amen formula — a new and weighty declaration inside the reply
ὁ πιστεύων εἰς ἐμὲ τὰ ἔργα ἃ ἐγὼ ποιῶ κἀκεῖνος ποιήσει,content — casus pendens resumed by κἀκεῖνος — any believer, not the Twelve only
καὶ μείζονα τούτων ποιήσει,content — μείζονα — greater in reach, not in kind: the Spirit-borne breadth of the mission
ὅτι ἐγὼ πρὸς τὸν πατέρα πορεύομαι.cause — the departure as the enabling ground — the going makes the Paraclete's coming possible (16:7)
13
καὶ ὅ τι ἂν αἰτήσητε ἐν τῷ ὀνόματί μουconditional — ὅ τι ἄν + subjunctive — indefinite relative as fronted protasis, resumed by τοῦτο; 'in my name' = in my authority and identity, not a formula
τοῦτο ποιήσω,content — first person — Jesus himself answers the prayer
ἵνα δοξασθῇ ὁ πατὴρ ἐν τῷ υἱῷ.purpose — the end of answered prayer — the Father's glory in the Son, not the petitioner's gain
14
ἐάν τι αἰτήσητέ με ἐν τῷ ὀνόματί μουconditional — crux — the disputed με (omitted by P66* ℵ* B; kept with NA28): prayer addressed to Jesus himself; forward-leaning
ἐγὼ ποιήσω.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
15
Ἐὰν ἀγαπᾶτέ με,conditional — the love-obedience nexus opens — present subjunctive: ongoing love; forward-leaning
τὰς ἐντολὰς τὰς ἐμὰς τηρήσετε·independent — future indicative (not imperative) — keeping as love's natural outcome; emphatic τὰς ἐμάς, Jesus' own commandments
16
κἀγὼ ἐρωτήσω τὸν πατέραindependent — κἀγώ — Jesus' answering part: filial intercession (ἐρωτάω, asking as a Son)
καὶ ἄλλον παράκλητον δώσει ὑμῖνindependent — 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)
ἵνα μεθ' ὑμῶν εἰς τὸν αἰῶνα ᾖ,purpose — εἰς τὸν αἰῶνα — permanence, against the departure that occasions the gift
17
τὸ πνεῦμα τῆς ἀληθείας,phrase modifier — apposition — John's unique designation (also 15:26; 16:13): the Spirit whose nature and mission is truth
ὃ ὁ κόσμος οὐ δύναται λαβεῖν,relative — the world's incapacity — as it could not receive the Son (1:11)
ὅτι οὐ θεωρεῖ αὐτὸ οὐδὲ γινώσκει·cause — no perception, no knowledge — the two grounds of the incapacity
ὑμεῖς γινώσκετε αὐτό,independent — emphatic ὑμεῖς against ὁ κόσμος
ὅτι παρ' ὑμῖν μένει καὶ ἐν ὑμῖν ἔσται.cause — παρ' ὑμῖν present → ἐν ὑμῖν future — accompaniment now, indwelling after Pentecost
vv. 18–21 — not orphans: the coming, the life, that day
18
Οὐκ ἀφήσω ὑμᾶς ὀρφανούς·independent — ὀρφανός — the bereaved-children image for the disciples after the departure
ἔρχομαι πρὸς ὑμᾶς.independent — futuristic present — the coming layered: resurrection appearances, the Spirit, the Parousia
19
ἔτι μικρὸν καὶ ὁ κόσμος με οὐκέτι θεωρεῖ,independent — ἔτι μικρόν (13:33; 16:16) — the world's sight of Jesus ends at the cross
ὑμεῖς δὲ θεωρεῖτέ με,independent — the disciples' seeing continues — through resurrection into the Spirit's presence
ὅτι ἐγὼ ζῶ καὶ ὑμεῖς ζήσετε.cause — the ὅτι read across both halves — participatory life: his resurrection life grounds theirs (6:57)
20
ἐν ἐκείνῃ τῇ ἡμέρᾳ γνώσεσθε ὑμεῖςindependent — ἐν ἐκείνῃ τῇ ἡμέρᾳ — the prophets' eschatological formula applied to the resurrection/Spirit day
ὅτι ἐγὼ ἐν τῷ πατρί μου καὶ ὑμεῖς ἐν ἐμοὶ κἀγὼ ἐν ὑμῖν.content — the indwelling extended to three terms — Father-Son, believer-Son, Son-believer
21
ὁ ἔχων τὰς ἐντολάς μου καὶ τηρῶν αὐτάς, ἐκεῖνός ἐστιν ὁ ἀγαπῶν με·independent — casus pendens resumed by emphatic ἐκεῖνος — having-and-keeping defines the lover of Jesus
ὁ δὲ ἀγαπῶν με ἀγαπηθήσεται ὑπὸ τοῦ πατρός μου,independent — the chain climbs — the Father's answering love
κἀγὼ ἀγαπήσω αὐτὸνindependent — coordinate promise — the Son's own love added to the Father's
καὶ ἐμφανίσω αὐτῷ ἐμαυτόν.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
22
λέγει αὐτῷ Ἰούδας, οὐχ ὁ Ἰσκαριώτης·independent — the third question-frame — Judas son of James (Luke 6:16); the parenthesis needed since the other Judas left at 13:30
Κύριε, καὶ τί γέγονενcontent — καὶ τί γέγονεν — Semitic-flavored puzzlement: what state of affairs has come about?
ὅτι ἡμῖν μέλλεις ἐμφανίζειν σεαυτὸν καὶ οὐχὶ τῷ κόσμῳ;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
23
ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῷ·independent — the Semitizing double verb of reply — the question is reframed, not directly answered
Ἐάν τις ἀγαπᾷ μεconditional — indefinite τις — any believer, beyond the Twelve; forward-leaning
τὸν λόγον μου τηρήσει,content — singular λόγος — the whole revelation, where v. 15 had the plural commandments
καὶ ὁ πατήρ μου ἀγαπήσει αὐτόν,content — the chain of v. 21 restated
καὶ πρὸς αὐτὸν ἐλευσόμεθαcontent — the remarkable plural — Father and Son together: the mode of disclosure Judas asked about is indwelling
καὶ μονὴν παρ' αὐτῷ ποιησόμεθα.content — μονήν — the only other NT occurrence of v. 2's word: the many rooms inverted; the believer becomes the room
24
ὁ μὴ ἀγαπῶν με τοὺς λόγους μου οὐ τηρεῖ·content — the contrapositive — why the world receives no disclosure
καὶ ὁ λόγος ὃν ἀκούετε οὐκ ἔστιν ἐμὸς ἀλλὰ τοῦ πέμψαντός με πατρός.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
25
Ταῦτα λελάληκα ὑμῖνindependent — the discourse-marker perfect (cf. 15:11; 16:1, 33) — the words now a standing deposit
παρ' ὑμῖν μένων·participial — temporal participle — the present mode of teaching, about to end
26
ὁ δὲ παράκλητος,independent — suspended subject, resumed by ἐκεῖνος — the second Paraclete saying
τὸ πνεῦμα τὸ ἅγιονphrase modifier — apposition — John's only use of the full title τὸ πνεῦμα τὸ ἅγιον
ὃ πέμψει ὁ πατὴρ ἐν τῷ ὀνόματί μου,relative — here the Father sends in Jesus' name; at 15:26 the Son sends from the Father
ἐκεῖνος ὑμᾶς διδάξει πάνταindependent — ἐκεῖνος — the emphatic personal resumption used in all five Paraclete sayings
καὶ ὑπομνήσει ὑμᾶς πάνταindependent — the anamnesis function — the charter of the Gospel tradition itself (2:22; 12:16)
ἃ εἶπον ὑμῖν ἐγώ.relative — postposed emphatic ἐγώ — the Spirit recalls Jesus' words, not new ones detached from them
v. 27 — the peace bequest, closing the inclusio
27
Εἰρήνην ἀφίημι ὑμῖν,independent — the testamentary shalom of a departing master — ἀφίημι, bequeathal language
εἰρήνην τὴν ἐμὴν δίδωμι ὑμῖν·independent — anaphoric εἰρήνην and emphatic τὴν ἐμήν — his own peace, not a wish for peace
οὐ καθὼς ὁ κόσμος δίδωσιν ἐγὼ δίδωμι ὑμῖν.independent — the fronted negatived comparison kept in the line — the world's peace conditional and transient
μὴ ταρασσέσθω ὑμῶν ἡ καρδία μηδὲ δειλιάτω.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
28
ἠκούσατεindependent — appeal to his own prior word (vv. 3, 18)
ὅτι ἐγὼ εἶπον ὑμῖν·content — recitative frame within the recall
Ὑπάγω καὶ ἔρχομαι πρὸς ὑμᾶς.content — the departure-and-return promise quoted back in summary
εἰ ἠγαπᾶτέ μεconditional — contrary-to-fact imperfect — the disciples' grief measured against the love they claim; forward-leaning
ἐχάρητε ἄν,independent — the apodosis with ἄν — joy, not grief, is love's response to this departure
ὅτι πορεύομαι πρὸς τὸν πατέρα,cause — the ground of the joy — the going is homecoming and enthronement
ὅτι ὁ πατὴρ μείζων μού ἐστιν.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
29
καὶ νῦν εἴρηκα ὑμῖν πρὶν γενέσθαι,independent — the Johannine pre-announcement habit (13:19) — πρίν + infinitive kept in the line
ἵνα ὅταν γένηται πιστεύσητε.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
30
οὐκέτι πολλὰ λαλήσω μεθ' ὑμῶν,independent — the discourse's own ending announced
ἔρχεται γὰρ ὁ τοῦ κόσμου ἄρχων·cause — Satan (12:31; 16:11) approaching in Judas and the arresting party — the present of imminence
καὶ ἐν ἐμοὶ οὐκ ἔχει οὐδέν·cause — coordinate with the γάρ clause — no claim, no foothold: the cross is entered freely, not under compulsion
31
ἀλλ' ἵνα γνῷ ὁ κόσμοςpurpose — 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
ὅτι ἀγαπῶ τὸν πατέρα,content — the NT's only explicit statement of the Son's love for the Father
καὶ καθὼς ἐνετείλατό μοι ὁ πατήρ, οὕτως ποιῶ.independent — the καθώς…οὕτως correlative kept whole — perfect obedience to the commissioning command (10:18)
ἐγείρεσθε,independent — the hinge from discourse to passion — the company stands
ἄγωμεν ἐντεῦθεν.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.