1
Μὴ ταρασσέσθω ὑμῶν ἡ καρδία· πιστεύετε εἰς τὸν θεόν, καὶ εἰς ἐμὲ πιστεύετε.
Let not your heart be troubled; believe in God, and believe also in me.
Command / exhortation (opening of farewell discourse)asyndetonAsyndeton. The verse opens the Upper Room Discourse (chs. 14–16) with a double prohibition-command pair. The present passive imperative ταρασσέσθω (3rd sg.) addresses the corporate heart of the disciples; πιστεύετε is ambiguous between indicative ('you do believe') and imperative ('believe!') — the parallel structure with the first clause favors the imperative reading.
Μὴnotnegative particle (prohibitive with imperative)
ταρασσέσθωlet it be troubledPres Pass Impv 3 Sg · ταράσσωmain verb (prohibitive imperative)→ present imperative (ongoing state to be resisted)ταράσσω: 'to stir up, trouble, disturb'; used of water stirred by wind (5:7) and of inner agitation; recurs at v.27.
ὑμῶνyourGenitivepossessive genitive
ἡtheNominativearticle
καρδίαheartNominativesubject of ταρασσέσθωκαρδία: the seat of the inner life, will, and emotion in Semitic anthropology; the singular despite the plural ὑμῶν gives a collective force.
πιστεύετεbelievePres Act Impv 2 Pl · πιστεύωmain verb (imperative; antithesis to ταρασσέσθω)→ present imperative (continuing orientation of trust)πιστεύω + εἰς: 'believe into/in'; Johannine formula of personal trust-commitment distinct from mere intellectual belief (πιστεύω + ὅτι).
εἰςinpreposition + accusative (object of faith)
τὸνtheAccusativearticle
θεόνGodAccusativeobject of εἰς (faith directed toward God)θεός: the Father; trust in the Father is placed in parallelism with trust in Jesus — an implicit christological equation.
καὶandcoordinating conjunction
εἰςinpreposition + accusative (second object of faith)
ἐμὲmeAccusativeobject of εἰς (emphatic pronoun)
πιστεύετεbelievePres Act Impv 2 Pl · πιστεύωrepeated main verb (emphatic anaphora)→ present imperative (continuing orientation of trust)
2
ἐν τῇ οἰκίᾳ τοῦ πατρός μου μοναὶ πολλαί εἰσιν· εἰ δὲ μή, εἶπον ἂν ὑμῖν ὅτι πορεύομαι ἑτοιμάσαι τόπον ὑμῖν·
In my Father's house there are many dwelling-places; if it were not so, I would have told you; for I am going to prepare a place for you.
Ground / promiseasyndetonAsyndeton continues. The spatial promise (many rooms in the Father's house) grounds the command of v.1. The conditional εἰ δὲ μή — εἶπον ἂν ὑμῖν is a contrary-to-fact apodosis assuring them the promise is real; πορεύομαι is a futuristic present (= 'I am going'), the departure being certain.
ἐνinpreposition + dative (locative)
τῇtheDativearticle
οἰκίᾳhouseDativedative of place (locative)οἰκία: 'house, household'; the phrase οἰκία τοῦ πατρός echoes the Temple reference at 2:16 (οἶκος τοῦ πατρός); here it likely signifies the Father's heavenly abode.
τοῦof theGenitivearticle
πατρόςFatherGenitivepossessive genitiveπατήρ: 'father'; 'my Father's house' (μου with πατρός) is intimate Johannine language for the Father-Son relation.
μουmyGenitivepossessive genitive (of πατρός)
μοναὶdwelling-placesNominativesubject of εἰσινμονή: from μένω ('remain'); 'abiding place, dwelling'; occurs only here and v.23 in the NT. The plural suggests ample, not cramped, provision.
πολλαίmanyNominativepredicate adjective
εἰσινthere arePres Act Indic 3 Pl · εἰμίexistential main verb→ gnomic present (timeless state)
εἰifconditional particle (contrary-to-fact protasis)
δὲbutpostpositive adversative particle
μήnotnegative particle (of conditional)
εἶπονI would have toldAor Act Indic 1 Sg · λέγωmain verb (apodosis of contrary-to-fact conditional)→ constative aorist (with ἄν: contrary-to-fact apodosis)
ἂνwouldmodal particle (marks contrary-to-fact apodosis)
ὑμῖνyouDativedative of indirect object
ὅτιthatconjunction (content of speech, recitative ὅτι)
πορεύομαιI am goingPres Mid Indic 1 Sg · πορεύομαιmain verb (content clause)→ futuristic present (imminent certain action)πορεύομαι: 'to go, travel, depart'; Johannine preferred verb for Jesus' departure to the Father (vv.3, 12, 28; 16:7).
ἑτοιμάσαιto prepareAor Act Inf · ἑτοιμάζωinfinitive of purpose→ constative aorist infinitive (action as a whole)ἑτοιμάζω: 'to make ready, prepare'; the aorist infinitive captures the completion of the preparation.
τόπονa placeAccusativedirect object of ἑτοιμάσαιτόπος: 'place'; used concretely for the heavenly prepared abode.
ὑμῖνfor youDativedative of advantage
3
καὶ ἐὰν πορευθῶ καὶ ἑτοιμάσω τόπον ὑμῖν, πάλιν ἔρχομαι καὶ παραλήμψομαι ὑμᾶς πρὸς ἐμαυτόν, ἵνα ὅπου εἰμὶ ἐγὼ καὶ ὑμεῖς ἦτε.
And if I go and prepare a place for you, I will come again and will take you to myself, so that where I am you may also be.
Continuation / promise of returnκαὶThe departure promise of v.2 is now paired with a return promise: the conditional protasis (if I go and prepare) is virtually certain (the 'if' is not genuine doubt but logical sequence), so the apodosis (I will come again) is a firm pledge. ἵνα introduces the purpose of the return — union with Jesus where he is.
καὶandcoordinating conjunction
ἐὰνifconditional particle (third-class, logically certain)
πορευθῶI goAor Pass Subj 1 Sg · πορεύομαιprotasis verb (conditional)→ constative aorist subjunctive (action viewed as whole)
καὶandcoordinating conjunction (within protasis)
ἑτοιμάσωprepareAor Act Subj 1 Sg · ἑτοιμάζωsecond protasis verb (coordinated with πορευθῶ)→ constative aorist subjunctive
τόπονa placeAccusativedirect object of ἑτοιμάσω
ὑμῖνfor youDativedative of advantage
πάλινagainadverb (modifies ἔρχομαι)πάλιν: 'again'; marks the return as the counterpart to the departure — a solemn promise.
ἔρχομαιI will comePres Mid Indic 1 Sg · ἔρχομαιmain verb (apodosis; futuristic present)→ futuristic present (certain future action presented as already in motion)ἔρχομαι: the coming again; debated whether this refers to the resurrection appearances, the Parousia, or the Spirit's coming — probably layered.
καὶandcoordinating conjunction
παραλήμψομαιI will takeFut Mid Indic 1 Sg · παραλαμβάνωmain verb (coordinated apodosis)→ predictive futureπαραλαμβάνω: 'to take alongside, receive to oneself'; a relational word for the intimate reception of the disciples into Jesus' own presence.
ὑμᾶςyouAccusativedirect object of παραλήμψομαι
πρὸςtopreposition + accusative (goal, motion toward)
ἐμαυτόνmyselfAccusativereflexive pronoun (object of πρός)ἐμαυτόν: 'myself'; πρὸς ἐμαυτόν — 'to be with me, into my own sphere' — the intimacy of divine communion.
ἵναso thatconjunction (purpose/result clause)
ὅπουwhereadverb of place (locative)
εἰμὶI amPres Act Indic 1 Sg · εἰμίmain verb of ὅπου clause→ gnomic present (Jesus' permanent location with the Father)
ἐγὼINominativeemphatic subject pronoun
καὶalsoadverbial conjunction (ascensive: 'also')
ὑμεῖςyouNominativesubject of ἦτε
ἦτεmay bePres Act Subj 2 Pl · εἰμίsubjunctive verb of purpose clause (ἵνα)→ present subjunctive (ongoing state of being in Jesus' presence)
4
καὶ ὅπου ἐγὼ ὑπάγω οἴδατε τὴν ὁδόν.
And you know the way to where I am going.
Assertion (proleptic confidence)καὶThe brief assertion closes the opening movement and deliberately provokes Thomas's question in v.5. Jesus assumes the disciples know the way — a claim Thomas immediately contests, showing that knowledge of 'the way' is not merely geographical but personal, and pointing to the ἐγώ εἰμι saying of v.6.
καὶandcoordinating conjunction
ὅπουwhereadverb of place (relative, head of embedded clause)
ἐγὼINominativeemphatic subject of ὑπάγω
ὑπάγωam goingPres Act Indic 1 Sg · ὑπάγωmain verb of relative clause→ futuristic present (imminent departure)ὑπάγω: Johannine word for Jesus' return to the Father (7:33; 8:14, 21, 22; 13:33, 36; 16:5, 10, 17).
οἴδατεyou knowPerf Act Indic 2 Pl · οἶδαmain verb of the assertion→ intensive perfect (knowledge as present state)οἶδα: 'to know' (perfect in form, present in force); Jesus claims the disciples already possess this knowledge — a claim they themselves dispute (v.5).
τὴνtheAccusativearticle
ὁδόνwayAccusativedirect object of οἴδατεὁδός: 'way, road, path'; the article (τὴν ὁδόν) with the definite sense picks up what will become the 'I am the way' of v.6; early Christians called themselves 'the Way' (Acts 9:2; 19:9).
5
λέγει αὐτῷ Θωμᾶς· Κύριε, οὐκ οἴδαμεν ποῦ ὑπάγεις· πῶς δυνάμεθα τὴν ὁδὸν εἰδέναι;
Thomas said to him, 'Lord, we do not know where you are going; how can we know the way?'
Objection (foil question)asyndetonHistoric present λέγει introduces the dramatic objection. Thomas's double question (we don't know the destination; how can we know the way?) is a literary foil that draws out the great ἐγώ εἰμι saying of v.6. The 'we' (first person plural) speaks for the whole group of disciples.
λέγειsaysPres Act Indic 3 Sg · λέγωmain verb (narrative; historic present)→ historic present (vivid narration)
αὐτῷto himDativedative of indirect object
ΘωμᾶςThomasNominativesubject of λέγειΘωμᾶς: Aramaic תְּאוֹמָא ('twin'); the disciple known for skepticism (11:16; 20:24–29); functions here as a foil character.
ΚύριεLordVocativeaddress (vocative)κύριος: 'lord, master'; used by the disciples as a title of respect and developing recognition of Jesus' divine identity.
οὐκnotnegative particle
οἴδαμενwe knowPerf Act Indic 1 Pl · οἶδαmain verb (first of Thomas's two questions)→ intensive perfect (state of knowledge)
ποῦwhereinterrogative adverb of place (indirect question)
ὑπάγειςyou are goingPres Act Indic 2 Sg · ὑπάγωverb of indirect question (content of οἴδαμεν)→ futuristic present
πῶςhowinterrogative adverb (direct question)
δυνάμεθαare we ablePres Mid Indic 1 Pl · δύναμαιmain verb (second question)→ gnomic present (capability in principle)δύναμαι: 'to be able, have power'; the question echoes Nicodemus's πῶς δύναται (3:4, 9) — a foil-question pattern in the Fourth Gospel.
τὴνtheAccusativearticle
ὁδὸνwayAccusativedirect object of εἰδέναι
εἰδέναιto knowPerf Act Inf · οἶδαcomplementary infinitive (object of δυνάμεθα)→ perfect infinitive (state of knowledge as goal)
6
λέγει αὐτῷ ὁ Ἰησοῦς· Ἐγώ εἰμι ἡ ὁδὸς καὶ ἡ ἀλήθεια καὶ ἡ ζωή· οὐδεὶς ἔρχεται πρὸς τὸν πατέρα εἰ μὴ δι' ἐμοῦ.
Jesus said to him, 'I am the way and the truth and the life; no one comes to the Father except through me.'
Answer / revelation (ἐγώ εἰμι saying)asyndetonAsyndeton. The seventh (and most comprehensive) of the Johannine ἐγώ εἰμι sayings with a predicate nominative. Jesus answers Thomas's double question not with a map or description, but by identifying himself as all three: way (the means), truth (the content), and life (the goal). The exclusive clause οὐδεὶς…εἰ μὴ δι' ἐμοῦ makes the claim absolute.
λέγειsaysPres Act Indic 3 Sg · λέγωmain verb (narrative; historic present)→ historic present (vivid narration)
αὐτῷto himDativedative of indirect object
ὁtheNominativearticle (with proper name)
ἸησοῦςJesusNominativesubject of λέγειἸησοῦς: Hebrew יֵשׁוּעַ, 'the LORD saves'; the name used throughout the Gospel alongside the honorifics κύριος and διδάσκαλος.
ἘγώINominativeemphatic subject pronoun (ἐγώ εἰμι formula)ἐγώ: emphatic personal pronoun; with εἰμι it echoes the divine self-disclosure of Exod 3:14 LXX (ἐγώ εἰμι ὁ ὤν) and Isa 43:10–11; 45:18.
εἰμιamPres Act Indic 1 Sg · εἰμίmain verb (ἐγώ εἰμι formula; copula)→ gnomic present (permanent ontological identity)εἰμί: 'to be'; the ἐγώ εἰμι with predicate is one of seven such Johannine sayings; without predicate (8:58; 13:19) it is even more absolute.
ἡtheNominativearticle (three-fold with each predicate)
ὁδὸςwayNominativepredicate nominative (first of triad)ὁδός: 'way, road'; answers Thomas's ὁδόν (v.5) directly; in the Wisdom tradition, Wisdom is the way (Prov 3:17; Sir 6:26); Christ as way = the mediatorial path to the Father.
καὶandcoordinating conjunction (triadic series)
ἡtheNominativearticle
ἀλήθειαtruthNominativepredicate nominative (second of triad)ἀλήθεια: 'truth, reality'; Johannine sense goes beyond propositional truth — the real, revelatory disclosure of God; Jesus as truth = the definitive self-revelation of God (1:14, 17; 8:32).
καὶandcoordinating conjunction
ἡtheNominativearticle
ζωήlifeNominativepredicate nominative (third of triad)ζωή: 'life'; specifically αἰώνιος ζωή, the eschatological life of the age to come (3:15–16; 5:26; 11:25); Jesus is identified as life itself (1:4; 11:25).
οὐδεὶςno oneNominativesubject of ἔρχεται (universal negation)οὐδείς: 'no one, nobody'; the absolute exclusive claim is stated by negating the universal: no exception exists.
ἔρχεταιcomesPres Mid Indic 3 Sg · ἔρχομαιmain verb (exclusive clause)→ gnomic present (universal truth)
πρὸςtopreposition + accusative (goal)
τὸνtheAccusativearticle
πατέραFatherAccusativeobject of πρός (the goal of 'coming')πατήρ: the destination to which Jesus is the way; access to the Father is the heart of Jesus' mediatorial role.
εἰexceptparticle (with μή forming exclusive 'except')
μὴnotparticle (εἰ μή = 'except')
δι'throughpreposition + genitive (means/agency)διά + genitive: 'through, by means of'; Jesus is the mediating way — not merely an example or guide, but the sole conduit.
ἐμοῦmeGenitiveobject of διά (emphatic genitive)
7
εἰ ἐγνώκατέ με, καὶ τὸν πατέρα μου γνώσεσθε· καὶ ἀπ' ἄρτι γινώσκετε αὐτὸν καὶ ἑωράκατε αὐτόν.
If you had known me, you would have known my Father also; and from now on you do know him and have seen him.
Implication (knowledge of Son = knowledge of Father)asyndetonAsyndeton. The conditional εἰ ἐγνώκατέ με is mixed: the protasis uses a perfect indicative (suggesting a failure up to now) but the apodosis pivots from rebuke to assurance: ἀπ' ἄρτι ('from now on') they know and have seen. The revelation of Jesus during his ministry constitutes the seeing of the Father.
εἰifconditional particle
ἐγνώκατέyou have knownPerf Act Indic 2 Pl · γινώσκωprotasis verb (real/mixed condition)→ intensive perfect (present state of knowledge resulting from past knowing)γινώσκω: experiential, relational knowledge as distinct from οἶδα (propositional); the perfect implies the disciples should have arrived at a settled knowledge of Jesus by now.
μεmeAccusativedirect object of ἐγνώκατέ
καὶalsoadverbial conjunction (ascensive)
τὸνtheAccusativearticle
πατέραFatherAccusativedirect object of γνώσεσθε
μουmyGenitivepossessive genitive
γνώσεσθεyou will knowFut Mid Indic 2 Pl · γινώσκωmain verb (apodosis)→ predictive future (assured consequence)
καὶandcoordinating conjunction
ἀπ'frompreposition + genitive (temporal starting-point)
ἄρτιnowadverb of time (ἀπ' ἄρτι = 'from now on')ἄρτι: 'now, at this moment'; ἀπ' ἄρτι marks a turning point — the hour of Jesus' departure opens a new phase of knowing.
γινώσκετεyou knowPres Act Indic 2 Pl · γινώσκωmain verb (assertion of present knowledge)→ gnomic present (acquired state)
αὐτὸνhimAccusativedirect object of γινώσκετε
καὶandcoordinating conjunction
ἑωράκατεyou have seenPerf Act Indic 2 Pl · ὁράωmain verb (second assertion)→ intensive perfect (abiding result of seeing)ὁράω: 'to see'; the perfect implies that what they have seen of Jesus constitutes a permanent seeing of the Father — their experience of the Son's ministry is experience of the Father.
αὐτόνhimAccusativedirect object of ἑωράκατε
8
λέγει αὐτῷ Φίλιππος· Κύριε, δεῖξον ἡμῖν τὸν πατέρα, καὶ ἀρκεῖ ἡμῖν.
Philip said to him, 'Lord, show us the Father, and that is sufficient for us.'
Request (foil question)asyndetonHistoric present λέγει. Philip's request for a theophany — 'show us the Father' — misunderstands Jesus' claim in vv.7, 9 and serves as the occasion for the deepest statement of the Father-Son relation in the chapter (vv.9–11). ἀρκεῖ ἡμῖν ('it suffices us') is an idiom of contentment.
λέγειsaysPres Act Indic 3 Sg · λέγωnarrative main verb (historic present)→ historic present
αὐτῷto himDativedative of indirect object
ΦίλιπποςPhilipNominativesubject of λέγειΦίλιππος: Philip the disciple (1:43–48; 6:5–7; 12:21–22); a recurring foil figure in John whose concrete, literal thinking provokes deeper revelation.
ΚύριεLordVocativeaddress (vocative)
δεῖξονshowAor Act Impv 2 Sg · δείκνυμιmain verb (imperative request)→ constative aorist imperative (single decisive action requested)δείκνυμι: 'to show, point out, display'; Philip asks for a visible manifestation of the Father analogous to an OT theophany (Exod 33:18: 'show me your glory,' Moses).
ἡμῖνusDativedative of indirect object (beneficiary)
τὸνtheAccusativearticle
πατέραFatherAccusativedirect object of δεῖξον
καὶandcoordinating conjunction (consequential: 'and then')
ἀρκεῖit sufficesPres Act Indic 3 Sg · ἀρκέωmain verb (apodosis of implicit condition)→ gnomic presentἀρκέω: 'to be sufficient, be enough'; an idiom of contentment; Philip implies that a vision of the Father would satisfy all their needs and longings.
ἡμῖνfor usDativedative of reference/advantage
9
λέγει αὐτῷ ὁ Ἰησοῦς· Τοσοῦτον χρόνον μεθ' ὑμῶν εἰμι καὶ οὐκ ἔγνωκάς με, Φίλιππε; ὁ ἑωρακὼς ἐμὲ ἑώρακεν τὸν πατέρα· πῶς σὺ λέγεις· Δεῖξον ἡμῖν τὸν πατέρα;
Jesus said to him, 'Have I been with you so long, and yet you do not know me, Philip? Whoever has seen me has seen the Father; how can you say, "Show us the Father"?'
Rebuke and revelationasyndetonHistoric present λέγει. The rebuke (addressed pointedly by name, Φίλιππε — the only named rebuke in this discourse) is followed by the central christological assertion of the chapter: ὁ ἑωρακὼς ἐμὲ ἑώρακεν τὸν πατέρα. The rhetorical question at the close returns Philip's own words to him.
λέγειsaysPres Act Indic 3 Sg · λέγωnarrative main verb (historic present)→ historic present
αὐτῷto himDativedative of indirect object
ὁtheNominativearticle
ἸησοῦςJesusNominativesubject of λέγει
Τοσοῦτονso longAccusativeaccusative of extent of timeτοσοῦτος: 'so great, so much'; here as a temporal accusative ('so long a time').
χρόνονtimeAccusativeaccusative of extent of time (with τοσοῦτον)χρόνος: 'time, period'; the duration of Jesus' ministry with the disciples is the measure of Philip's failure to recognize him.
μεθ'withpreposition + genitive (association)
ὑμῶνyouGenitiveobject of μετά
εἰμιI amPres Act Indic 1 Sg · εἰμίmain verb (the long duration of presence)→ present of duration (action begun in past and continuing)
καὶand yetadversative conjunction (concessive force)
οὐκnotnegative particle
ἔγνωκάςyou have knownPerf Act Indic 2 Sg · γινώσκωmain verb (the failure of recognition)→ intensive perfect (state of not-knowing)
μεmeAccusativedirect object of ἔγνωκάς
ΦίλιππεPhilipVocativevocative address (personal rebuke)Φίλιππε: the vocative personalizes the rebuke; Philip is named, making this a pointed, direct confrontation with his failure to understand.
ὁthe oneNominativearticle (substantizing the participle)
ἑωρακὼςhaving seenPerf Act Part Nom Sg Masc · ὁράωsubstantival participle (subject of ἑώρακεν)→ intensive perfect participle (the state of having-seen)ὁράω: 'to see'; the perfect participle stresses the abiding result of seeing Jesus — whoever has looked at Jesus retains that vision as sight of the Father.
ἐμὲmeAccusativedirect object of ἑωρακὼς
ἑώρακενhas seenPerf Act Indic 3 Sg · ὁράωmain verb (the identification claim)→ intensive perfect (the result of seeing stands)ὁράω: the double perfect (ἑωρακὼς…ἑώρακεν) stresses the permanence of this identification — seeing the Son IS seeing the Father.
τὸνtheAccusativearticle
πατέραFatherAccusativedirect object of ἑώρακεν
πῶςhowinterrogative adverb (rhetorical question)
σὺyouNominativeemphatic subject pronoun
λέγειςsayPres Act Indic 2 Sg · λέγωmain verb (rhetorical question)→ gnomic present
ΔεῖξονShowAor Act Impv 2 Sg · δείκνυμιimperative (quotation of Philip's request, v.8)→ constative aorist imperative
ἡμῖνusDativedative of indirect object
τὸνtheAccusativearticle
πατέραFatherAccusativedirect object (quotation)
10
οὐ πιστεύεις ὅτι ἐγὼ ἐν τῷ πατρὶ καὶ ὁ πατὴρ ἐν ἐμοί ἐστιν; τὰ ῥήματα ἃ ἐγὼ λέγω ὑμῖν ἀπ' ἐμαυτοῦ οὐ λαλῶ· ὁ δὲ πατὴρ ὁ ἐν ἐμοὶ μένων ποιεῖ τὰ ἔργα αὐτοῦ.
Do you not believe that I am in the Father and the Father is in me? The words that I say to you I do not speak on my own authority; but the Father who dwells in me does his works.
Argument from mutual indwellingasyndetonAsyndeton. The rhetorical question establishes the mutual indwelling formula (ἐγὼ ἐν τῷ πατρί / ὁ πατὴρ ἐν ἐμοί) which recurs at vv.11, 20 and 17:21–23. Two grounds for the mutual indwelling are then offered: the words (ῥήματα) of Jesus originate with the Father; and the works (ἔργα) are the Father's own doing through the Son.
οὐnotnegative particle (with πιστεύεις — expecting 'yes' answer)
πιστεύειςdo you believePres Act Indic 2 Sg · πιστεύωmain verb (rhetorical question; expecting affirmative response)→ gnomic present
ὅτιthatconjunction (content of belief)
ἐγὼINominativeemphatic subject
ἐνinpreposition + dative (mutual indwelling formula)
τῷtheDativearticle
πατρὶFatherDativeobject of ἐν (mutual indwelling)πατήρ: the mutual indwelling (περιχώρησις in later patristic language) is a uniquely Johannine way of expressing the ontological unity-in-distinction of Father and Son.
καὶandcoordinating conjunction
ὁtheNominativearticle
πατὴρFatherNominativesubject of ἐστιν (second half of mutual indwelling)
ἐνinpreposition + dative (second indwelling)
ἐμοίmeDativeobject of ἐν
ἐστινisPres Act Indic 3 Sg · εἰμίmain verb (existential predicate)→ gnomic present
τὰtheAccusativearticle
ῥήματαwordsAccusativedirect object of λαλῶ (fronted for emphasis)ῥῆμα: 'word, utterance'; distinct from λόγος in that ῥήματα often refers to individual spoken words rather than the Word as a whole; both terms appear in John.
ἃthatAccusativerelative pronoun (object of λέγω)
ἐγὼINominativeemphatic subject of λέγω
λέγωsayPres Act Indic 1 Sg · λέγωrelative clause verb→ gnomic present
ὑμῖνto youDativedative of indirect object
ἀπ'frompreposition + genitive (source: origin)
ἐμαυτοῦmyselfGenitivereflexive genitive (source negated: 'not on my own')ἐμαυτοῦ: 'myself'; ἀπ' ἐμαυτοῦ is a recurring Johannine denial of self-derived authority (5:30; 7:17, 28; 8:28, 42; 12:49).
οὐnotnegative particle
λαλῶspeakPres Act Indic 1 Sg · λαλέωmain verb (denial of autonomous speech)→ gnomic presentλαλέω: 'to speak, utter'; in John often of the act of speaking as such, with λέγω for the content; the denial of autonomous speech is a key Johannine subordination motif.
ὁtheNominativearticle (substantizing following adjective/participle phrase)
δὲbutpostpositive adversative/continuative particle
πατὴρFatherNominativesubject of ποιεῖ
ὁthe oneNominativearticle (with participle — attributive position)
ἐνinpreposition + dative (indwelling)
ἐμοὶmeDativeobject of ἐν
μένωνdwellingPres Act Part Nom Sg Masc · μένωattributive participle (describing the Father who dwells in the Son)→ present participle (continuous state of indwelling)μένω: 'to remain, abide, dwell'; a cornerstone Johannine verb (used 40 times in the Gospel); the Father's μένειν in the Son is the basis for the Son's works.
ποιεῖdoesPres Act Indic 3 Sg · ποιέωmain verb (the Father's agency)→ gnomic presentποιέω: 'to do, make'; the Father does the works — the Son is the instrument or locus; a profound statement of divine agency through the incarnate Son (cf. 5:17, 19).
τὰtheAccusativearticle
ἔργαworksAccusativedirect object of ποιεῖἔργον: 'work, deed'; the miracles and saving acts of Jesus; in John ἔργα function as signs of the Father's presence and power (5:36; 10:25, 37–38).
αὐτοῦhisGenitivepossessive genitive (the Father's works)
11
πιστεύετέ μοι ὅτι ἐγὼ ἐν τῷ πατρὶ καὶ ὁ πατὴρ ἐν ἐμοί· εἰ δὲ μή, διὰ τὰ ἔργα αὐτὰ πιστεύετε.
Believe me that I am in the Father and the Father is in me; but if you do not, then believe on account of the works themselves.
Appeal to belief (dual warrant: word and works)asyndetonAsyndeton. The appeal is graded: first, believe on Jesus' word (πιστεύετέ μοι); if that is too much, the works themselves (αὐτὰ — emphatic) are a secondary and sufficient ground for belief. The mutual indwelling formula (ἐγὼ ἐν τῷ πατρί / ὁ πατὴρ ἐν ἐμοί) repeats v.10 verbatim, hammering the claim.
πιστεύετέbelievePres Act Impv 2 Pl · πιστεύωmain verb (imperative appeal)→ present imperative (ongoing posture of belief)
μοιmeDativedative of indirect object (πιστεύω + dative = believe someone)
ὅτιthatconjunction (content of belief)
ἐγὼINominativeemphatic subject
ἐνinpreposition + dative (mutual indwelling)
τῷtheDativearticle
πατρὶFatherDativeobject of ἐν
καὶandcoordinating conjunction
ὁtheNominativearticle
πατὴρFatherNominativesubject of implied ἐστιν
ἐνinpreposition + dative
ἐμοίmeDativeobject of ἐν
εἰifconditional particle
δὲbutpostpositive adversative particle
μήnotnegative (εἰ δὲ μή = 'but if not')
διὰon account ofpreposition + accusative (grounds for belief)
τὰtheAccusativearticle
ἔργαworksAccusativeobject of διά (the works as ground of faith)
αὐτὰthemselvesAccusativeintensive pronoun (emphatic: 'the works themselves')αὐτός in intensive use: 'the very works, the works themselves'; even if Jesus' word is doubted, the works stand as irrefutable evidence.
πιστεύετεbelievePres Act Impv 2 Pl · πιστεύωmain verb (second imperative: secondary appeal to works)→ present imperative
12
ἀμὴν ἀμὴν λέγω ὑμῖν, ὁ πιστεύων εἰς ἐμὲ τὰ ἔργα ἃ ἐγὼ ποιῶ κἀκεῖνος ποιήσει, καὶ μείζονα τούτων ποιήσει, ὅτι ἐγὼ πρὸς τὸν πατέρα πορεύομαι.
Truly, truly, I say to you, whoever believes in me will also do the works that I do; and greater works than these will he do, because I am going to the Father.
Solemn promise (double amen saying)ἀμὴν ἀμήνThe double ἀμήν (unique to John; 25 occurrences) signals a new and weighty declaration. The promise of greater works (μείζονα) than Jesus' own is grounded in the departure to the Father, which makes the sending of the Spirit possible. The 'greater' is likely quantitative (extent, reach of mission) not qualitative.
ἀμὴνtrulysolemn affirmation particle (first of double amen)ἀμήν: Hebrew/Aramaic אָמֵן ('firm, sure, truly'); in John always doubled and placed before the saying it introduces — a Johannine distinctive replacing the synoptic single ἀμήν.
ἀμὴνtrulysolemn affirmation particle (second of double amen)
λέγωI sayPres Act Indic 1 Sg · λέγωmain verb of the declaration formula→ gnomic present
ὑμῖνto youDativedative of indirect object
ὁthe oneNominativearticle (substantizing participle)
πιστεύωνbelievingPres Act Part Nom Sg Masc · πιστεύωsubstantival participle (subject = 'the one who believes')→ present participle (continuing state of faith)πιστεύω + εἰς: 'believe into'; the participle is generalizing — anyone, any believer.
εἰςinpreposition + accusative (object of faith)
ἐμὲmeAccusativeobject of εἰς
τὰtheAccusativearticle
ἔργαworksAccusativedirect object of ποιήσει (fronted)
ἃthatAccusativerelative pronoun (object of ποιῶ)
ἐγὼINominativeemphatic subject of ποιῶ
ποιῶdoPres Act Indic 1 Sg · ποιέωverb of relative clause→ gnomic present
κἀκεῖνοςthat one alsoNominativesubject of ποιήσει (crasis: καὶ + ἐκεῖνος; emphatic resumptive)κἀκεῖνος: crasis of καὶ ἐκεῖνος; 'that one too'; ἐκεῖνος is Johannine for a person viewed from a slight distance — here the believer as the one who takes up Jesus' works.
ποιήσειwill doFut Act Indic 3 Sg · ποιέωmain verb (apodosis; predictive future)→ predictive future
καὶandcoordinating conjunction
μείζοναgreaterAccusativedirect object of ποιήσει (comparative adjective)μείζων: comparative of μέγας; 'greater'; the greater works are not individually more spectacular miracles but the broader scope of gospel mission, enabled by the Spirit.
τούτωνthan theseGenitivegenitive of comparison (after μείζονα)
ποιήσειwill doFut Act Indic 3 Sg · ποιέωmain verb (second predictive future; emphatic repetition)→ predictive future
ὅτιbecauseconjunction (causal: ground for the greater works)
ἐγὼINominativeemphatic subject
πρὸςtopreposition + accusative (goal)
τὸνtheAccusativearticle
πατέραFatherAccusativeobject of πρός (goal of departure)
πορεύομαιam goingPres Mid Indic 1 Sg · πορεύομαιmain verb (causal clause; futuristic present)→ futuristic present (imminent departure certain)
13
καὶ ὅ τι ἂν αἰτήσητε ἐν τῷ ὀνόματί μου τοῦτο ποιήσω, ἵνα δοξασθῇ ὁ πατὴρ ἐν τῷ υἱῷ.
And whatever you ask in my name, this I will do, so that the Father may be glorified in the Son.
Elaboration (prayer in Jesus' name)καὶThe universal relative clause (ὅ τι ἂν + subjunctive) functions as an open-ended promise. The purpose clause (ἵνα δοξασθῇ ὁ πατήρ ἐν τῷ υἱῷ) reveals the goal of answered prayer: the Father's glorification through the Son. This aligns prayer with the glory-purpose of vv.1–11.
καὶandcoordinating conjunction
ὅwhateverAccusativerelative pronoun (indefinite: 'whatever')
τιanythingAccusativeindefinite particle (with ὅ forming ὅ τι ἄν)
ἂνevermodal particle (indefinite generalization)
αἰτήσητεyou askAor Act Subj 2 Pl · αἰτέωverb of relative clause (subjunctive with ἄν = indefinite)→ constative aorist subjunctive (any individual act of asking)αἰτέω: 'to ask, request'; used of prayer to God/Jesus throughout the farewell discourse (vv.14; 15:7, 16; 16:23–26).
ἐνinpreposition + dative (sphere/authority of the name)
τῷtheDativearticle
ὀνόματίnameDativedative of sphere/agency (praying in the name = in Jesus' authority and identity)ὄνομα: 'name'; 'in my name' (ἐν τῷ ὀνόματί μου) in Jewish idiom means 'in my authority, on my behalf, in identification with who I am' — not a magical formula.
μουmyGenitivepossessive genitive
τοῦτοthisAccusativedirect object of ποιήσω (resumptive: = 'this, namely what you asked')
ποιήσωI will doFut Act Indic 1 Sg · ποιέωmain verb (apodosis; emphatic first-person promise)→ predictive future (personal commitment)ποιέω: the first-person emphasis (ἐγὼ implied in the verb) is significant — it is Jesus himself who answers prayer, not merely passing it to the Father.
ἵναso thatconjunction (purpose clause)
δοξασθῇmay be glorifiedAor Pass Subj 3 Sg · δοξάζωsubjunctive verb of purpose clause→ constative aorist subjunctive (the glorification as event)δοξάζω: 'to glorify, honor'; the goal of answered prayer is not the petitioner's benefit alone but the Father's glorification in and through the Son — a corrective against petitionary self-centeredness.
ὁtheNominativearticle
πατὴρFatherNominativesubject of δοξασθῇ
ἐνinpreposition + dative (sphere of glorification)
τῷtheDativearticle
υἱῷSonDativedative of sphere (the Son as the locus of the Father's glory)υἱός: the Son is the medium through whom the Father is glorified — consistent with John's theology that to honor/see/know the Son is to honor/see/know the Father.
14
ἐάν τι αἰτήσητέ με ἐν τῷ ὀνόματί μου ἐγὼ ποιήσω.
If you ask me anything in my name, I will do it.
Restatement (reinforcing v.13 with personal emphasis)asyndetonAsyndeton. A compressed restatement of the prayer promise of v.13, now with με ('ask me') — if that reading is original — making explicit that prayer is addressed to Jesus. The textual question of με is noted: P66*, Sinaiticus*, and Vaticanus omit it; NA28 retains it.
ἐάνifconditional particle (third-class condition)
τιanythingAccusativeindefinite pronoun (direct object of αἰτήσητέ)
αἰτήσητέyou askAor Act Subj 2 Pl · αἰτέωprotasis verb (subjunctive with ἐάν)→ constative aorist subjunctive
μεmeAccusativedirect object of αἰτήσητέ (if original; text-critically disputed)με: contested; if original (NA28), prayer is explicitly directed to Jesus as well as the Father; if omitted (P66*, Sin*, Vat), the clause matches v.13 more closely.
ἐνinpreposition + dative (sphere of the name)
τῷtheDativearticle
ὀνόματίnameDativedative of sphere/authority
μουmyGenitivepossessive genitive
ἐγὼINominativeemphatic subject pronoun (apodosis)
ποιήσωwill doFut Act Indic 1 Sg · ποιέωmain verb (apodosis; emphatic personal commitment)→ predictive future
15
Ἐὰν ἀγαπᾶτέ με, τὰς ἐντολὰς τὰς ἐμὰς τηρήσετε·
If you love me, you will keep my commandments.
Condition (love-obedience nexus)asyndetonAsyndeton. Opens the love-obedience section (vv.15–24) with the foundational premise: love for Jesus is authenticated by keeping his commandments. τηρήσετε is best read as a future indicative (not imperative), making the keeping of commandments the natural outcome (not additional condition) of genuine love.
Ἐὰνifconditional particle (third-class: assumed as possible)
ἀγαπᾶτέyou lovePres Act Subj 2 Pl · ἀγαπάωprotasis verb (subjunctive with ἐάν)→ present subjunctive (ongoing love as condition)ἀγαπάω: the characteristic Johannine word for love — chosen (not impulsive; cf. φιλέω); used of God's love for the world (3:16) and the disciples' love for Jesus (vv.21, 23, 28).
μεmeAccusativedirect object of ἀγαπᾶτέ
τὰςtheAccusativearticle
ἐντολὰςcommandmentsAccusativedirect object of τηρήσετε (fronted for emphasis)ἐντολή: 'commandment'; in John this is primarily the 'new commandment' of 13:34 (mutual love) embodied in all of Jesus' words, not the Mosaic law as such.
τὰςtheAccusativearticle (attributive with ἐμάς)
ἐμὰςmyAccusativepossessive adjective (emphatic: 'my commandments')ἐμός: possessive adjective, more emphatic than μου; 'my own commandments' — they belong to Jesus specifically, not the Mosaic law.
τηρήσετεyou will keepFut Act Indic 2 Pl · τηρέωmain verb (apodosis; future indicative expressing natural consequence)→ predictive future (consequence of genuine love)τηρέω: 'to keep, guard, observe'; stronger than ποιέω (do) — implies careful, attentive compliance with something entrusted; recurs in vv.21, 23, 24.
16
κἀγὼ ἐρωτήσω τὸν πατέρα καὶ ἄλλον παράκλητον δώσει ὑμῖν ἵνα μεθ' ὑμῶν εἰς τὸν αἰῶνα ᾖ,
And I will ask the Father, and he will give you another Helper, so that he may be with you forever,
Promise (first Paraclete promise)κἀγώκἀγώ (crasis of καὶ ἐγώ) marks the consequence of the disciples' love-obedience: Jesus himself will intercede. The promise is the first Paraclete saying: ἄλλον παράκλητον — 'another Paraclete' — implies Jesus himself is the first Paraclete (cf. 1 John 2:1). The purpose clause (ἵνα…ᾖ) emphasizes permanence: εἰς τὸν αἰῶνα ('forever').
κἀγὼAnd INominativeemphatic crasis-subject (καὶ + ἐγώ; consequential: 'and for my part')κἀγώ: crasis of καὶ ἐγώ; emphasizes Jesus' personal response to the disciples' obedience — he will intercede with the Father.
ἐρωτήσωwill askFut Act Indic 1 Sg · ἐρωτάωmain verb (intercessory promise)→ predictive future (deliberate intercession)ἐρωτάω: 'to ask, request' (often of asking a superior or peer, contrasted with αἰτέω which can be more petitionary); Jesus asks the Father as a Son, not as a petitioner.
τὸνtheAccusativearticle
πατέραFatherAccusativedirect object of ἐρωτήσω
καὶandcoordinating conjunction
ἄλλονanotherAccusativedirect object of δώσει (adjective modifying παράκλητον)ἄλλος: 'another of the same kind' (as opposed to ἕτερος, 'another of a different kind'); the use of ἄλλος implies Jesus himself is the first Paraclete (so 1 John 2:1).
παράκλητονHelperAccusativedirect object of δώσει (predicate to ἄλλον)παράκλητος: from παρακαλέω ('call alongside'); its semantic range includes 'advocate, counselor, helper, comforter, intercessor'; the Latin Paraclete/Advocate; used 4 times in John (14:16, 26; 15:26; 16:7) and once in 1 John (2:1) of Jesus.
δώσειwill giveFut Act Indic 3 Sg · δίδωμιmain verb (the Father's gift of the Spirit)→ predictive futureδίδωμι: 'to give'; the Spirit is a gift of the Father in response to the Son's intercession — an intra-Trinitarian dynamic.
ὑμῖνyouDativedative of indirect object (beneficiary: the disciples)
ἵναso thatconjunction (purpose clause)
μεθ'withpreposition + genitive (association/accompaniment)
ὑμῶνyouGenitiveobject of μετά
εἰςuntopreposition + accusative (temporal: 'into the age')
τὸνtheAccusativearticle
αἰῶναageAccusativeobject of εἰς (εἰς τὸν αἰῶνα = 'forever, for eternity')αἰών: 'age, eternity'; εἰς τὸν αἰῶνα is a Johannine idiom for 'forever' (6:51, 58; 8:51–52; 10:28; 11:26); the Spirit's presence is permanent, unlike Jesus' physical presence.
ᾖbePres Act Subj 3 Sg · εἰμίsubjunctive verb of purpose clause (ἵνα)→ present subjunctive (ongoing state of being-with)
17
τὸ πνεῦμα τῆς ἀληθείας, ὃ ὁ κόσμος οὐ δύναται λαβεῖν, ὅτι οὐ θεωρεῖ αὐτὸ οὐδὲ γινώσκει· ὑμεῖς γινώσκετε αὐτό, ὅτι παρ' ὑμῖν μένει καὶ ἐν ὑμῖν ἔσται.
the Spirit of truth, whom the world cannot receive, because it neither sees him nor knows him; you know him, because he abides with you and will be in you.
Identification and contrast (Paraclete vs. world)asyndetonContinuation of v.16. The Paraclete is identified as τὸ πνεῦμα τῆς ἀληθείας ('the Spirit of truth') — John's unique designation (also 15:26; 16:13). The contrast between the disciples (ὑμεῖς) who know the Spirit and the world (ὁ κόσμος) which cannot receive it is emphatic. The shift παρ' ὑμῖν μένει (present) → ἐν ὑμῖν ἔσται (future) marks a transition from external accompaniment to internal indwelling.
τὸtheAccusativearticle (in apposition to παράκλητον, v.16)
πνεῦμαSpiritAccusativeapposition to παράκλητονπνεῦμα: 'spirit, wind, breath'; with the article and the genitive τῆς ἀληθείας, the Spirit is identified as the divine agent of truth — a person, not a force.
τῆςofGenitivearticle
ἀληθείαςtruthGenitiveattributive genitive (Spirit characterized by truth)ἀλήθεια: 'truth'; the genitive characterizes the Spirit as the one whose nature and mission is truth — consistent with 16:13 ('when he the Spirit of truth comes, he will guide you into all truth').
ὃwhomAccusativerelative pronoun (referring to τὸ πνεῦμα; neuter gender)
ὁtheNominativearticle
κόσμοςworldNominativesubject of δύναταικόσμος: 'world'; in John the sphere of humanity organized in opposition to God (7:7; 15:18–19); it cannot receive the Spirit because it has no eyes to see or mind to know him.
οὐnotnegative particle
δύναταιis ablePres Mid Indic 3 Sg · δύναμαιmain verb (inability of the world)→ gnomic present
λαβεῖνto receiveAor Act Inf · λαμβάνωcomplementary infinitive (completing δύναται)→ constative aorist infinitiveλαμβάνω: 'to take, receive'; the world's incapacity to receive the Spirit corresponds to its incapacity to receive Jesus himself (1:11; 3:11).
ὅτιbecauseconjunction (causal: reason for world's incapacity)
οὐnotnegative particle
θεωρεῖseesPres Act Indic 3 Sg · θεωρέωmain verb (first ground: no perception)→ gnomic presentθεωρέω: 'to observe, perceive, behold'; a more sustained or attentive seeing than ὁράω or βλέπω; the world lacks the spiritual capacity to perceive the Spirit at all.
αὐτὸhimAccusativedirect object of θεωρεῖ
οὐδὲnornegative coordinating conjunction
γινώσκειknowsPres Act Indic 3 Sg · γινώσκωmain verb (second ground: no knowledge)→ gnomic present
ὑμεῖςyouNominativeemphatic subject (contrast with ὁ κόσμος)
γινώσκετεknowPres Act Indic 2 Pl · γινώσκωmain verb (contrast: disciples do know)→ gnomic present
αὐτόhimAccusativedirect object of γινώσκετε
ὅτιbecauseconjunction (causal: basis of the disciples' knowledge)
παρ'withpreposition + dative (accompaniment: 'beside, with')
ὑμῖνyouDativeobject of παρά
μένειabidesPres Act Indic 3 Sg · μένωmain verb (present: Spirit's current accompaniment)→ present of durationμένω: 'to abide, remain'; present tense indicates the Spirit is already with the disciples (in the person of Jesus); the future ἔσται points to the indwelling after Pentecost.
καὶandcoordinating conjunction
ἐνinpreposition + dative (indwelling: 'in' vs. 'with')
ὑμῖνyouDativeobject of ἐν
ἔσταιwill beFut Mid Indic 3 Sg · εἰμίmain verb (future: the internal indwelling of the Spirit after departure)→ predictive future (the Pentecost indwelling)
18
Οὐκ ἀφήσω ὑμᾶς ὀρφανούς· ἔρχομαι πρὸς ὑμᾶς.
I will not leave you as orphans; I will come to you.
Promise (consolation)asyndetonAsyndeton. Two brief, emphatic promises: the negative (οὐκ ἀφήσω ὑμᾶς ὀρφανούς — 'I will not abandon you as orphans') and the positive (ἔρχομαι — a futuristic present, 'I am coming to you'). The orphan image (ὀρφανός) captures the disciples' situation after Jesus' departure; his 'coming' is again polyvalent (resurrection, Spirit, Parousia).
Οὐκnotnegative particle
ἀφήσωwill I leaveFut Act Indic 1 Sg · ἀφίημιmain verb (negative promise)→ predictive futureἀφίημι: 'to leave, let go, forgive'; here 'to leave behind, abandon'; Jesus will not abandon the disciples as orphaned children.
ὑμᾶςyouAccusativedirect object of ἀφήσω
ὀρφανούςorphansAccusativepredicate accusative (describing the state if abandoned)ὀρφανός: 'orphaned, fatherless'; a child bereaved of parents; in Greek-Roman culture orphans were among the most vulnerable; in Jewish tradition God was the Father of the fatherless (Ps 68:5).
ἔρχομαιI am comingPres Mid Indic 1 Sg · ἔρχομαιmain verb (positive promise; futuristic present)→ futuristic present (certain imminent coming)ἔρχομαι: the coming is almost certainly layered: the resurrection appearances (vv.19–20), the Spirit's coming as Jesus' alter ego, and the final Parousia — all three are in view in the farewell discourse.
πρὸςtopreposition + accusative (motion toward)
ὑμᾶςyouAccusativeobject of πρός
19
ἔτι μικρὸν καὶ ὁ κόσμος με οὐκέτι θεωρεῖ, ὑμεῖς δὲ θεωρεῖτέ με, ὅτι ἐγὼ ζῶ καὶ ὑμεῖς ζήσετε.
Yet a little while and the world will see me no more, but you will see me; because I live, you also will live.
Contrast (world vs. disciples; death-to-life)asyndetonAsyndeton. The 'little while' (μικρόν) recalls 13:33 and anticipates 16:16–22 — the brief span before the resurrection. The contrast world/disciples in seeing is sharpened by ὅτι: the disciples' life depends on Jesus' own life. ζῶ is a gnomic present (Jesus' life is permanent); ζήσετε is a predictive future (the disciples will live because of him).
ἔτιyetadverb (temporal: 'still, yet')
μικρὸνa little whileAccusativeaccusative of extent of timeμικρός: 'small, little'; as temporal accusative: 'a little while'; the idiom ἔτι μικρόν is characteristically Johannine for the brief remaining time before the cross.
καὶandcoordinating conjunction (temporal sequence: 'and then')
ὁtheNominativearticle
κόσμοςworldNominativesubject of θεωρεῖ
μεmeAccusativedirect object of θεωρεῖ
οὐκέτιno longernegative adverb (temporal cessation)οὐκέτι: 'no longer, no more'; the world's sight of Jesus ends at the cross; the disciples' sight continues through resurrection.
θεωρεῖseesPres Act Indic 3 Sg · θεωρέωmain verb (present with future force in context)→ futuristic present
ὑμεῖςyouNominativeemphatic subject (contrast with ὁ κόσμος)
δὲbutpostpositive adversative particle (the contrast)
θεωρεῖτέseePres Act Indic 2 Pl · θεωρέωmain verb (disciples' future/ongoing sight)→ futuristic present
μεmeAccusativedirect object of θεωρεῖτέ
ὅτιbecauseconjunction (causal: basis for the disciples' continued life)
ἐγὼINominativeemphatic subject of ζῶ
ζῶlivePres Act Indic 1 Sg · ζάωmain verb (basis of disciples' life)→ gnomic present (Jesus' life is permanent, non-contingent)ζάω: 'to live'; Jesus' resurrection life is the ground of the disciples' life — the connection is participatory (cf. 6:57: 'as the Father sent me and I live because of the Father, so whoever eats me, he will live because of me').
καὶandcoordinating conjunction
ὑμεῖςyouNominativesubject of ζήσετε
ζήσετεwill liveFut Act Indic 2 Pl · ζάωmain verb (future consequence of Jesus' life)→ predictive future
20
ἐν ἐκείνῃ τῇ ἡμέρᾳ γνώσεσθε ὑμεῖς ὅτι ἐγὼ ἐν τῷ πατρί μου καὶ ὑμεῖς ἐν ἐμοὶ κἀγὼ ἐν ὑμῖν.
In that day you will know that I am in my Father and you in me and I in you.
Promise (eschatological knowing)asyndetonAsyndeton. 'That day' (ἐν ἐκείνῃ τῇ ἡμέρᾳ) points to the post-resurrection / Spirit-indwelling moment of revelation. The knowledge promised is of the three-way mutual indwelling: Father-in-Son (already stated), plus now disciples-in-Son and Son-in-disciples. The Trinitarian and ecclesial dimensions of indwelling are placed side by side.
ἐνinpreposition + dative (temporal: 'on that day')
ἐκείνῃthatDativedemonstrative adjective (attributive with τῇ ἡμέρᾳ)ἐκεῖνος: 'that (one)'; ἐν ἐκείνῃ τῇ ἡμέρᾳ is a Hebrew idiom (בַּיּוֹם הַהוּא) for the eschatological day; here applied to the resurrection/Spirit-coming day.
τῇtheDativearticle
ἡμέρᾳdayDativedative of time (ἐν ἐκείνῃ τῇ ἡμέρᾳ)ἡμέρα: 'day'; 'in that day' is an eschatological marker throughout the OT prophets (Amos 9:11; Isa 11:10); John applies it to the breakthrough of resurrection.
γνώσεσθεyou will knowFut Mid Indic 2 Pl · γινώσκωmain verb (promise of eschatological knowledge)→ predictive future
ὑμεῖςyouNominativeemphatic subject of γνώσεσθε
ὅτιthatconjunction (content of the knowing)
ἐγὼINominativeemphatic subject
ἐνinpreposition + dative (mutual indwelling)
τῷtheDativearticle
πατρίFatherDativeobject of ἐν (Son in Father)
μουmyGenitivepossessive genitive
καὶandcoordinating conjunction
ὑμεῖςyouNominativesubject of implicit indwelling (disciples in Son)
ἐνinpreposition + dative (disciples in Son)
ἐμοὶmeDativeobject of ἐν
κἀγὼand INominativecrasis subject (καὶ + ἐγώ; Son in disciples)
ἐνinpreposition + dative (Son in disciples)
ὑμῖνyouDativeobject of ἐν (the three-way indwelling complete)
21
ὁ ἔχων τὰς ἐντολάς μου καὶ τηρῶν αὐτάς, ἐκεῖνός ἐστιν ὁ ἀγαπῶν με· ὁ δὲ ἀγαπῶν με ἀγαπηθήσεται ὑπὸ τοῦ πατρός μου, κἀγὼ ἀγαπήσω αὐτὸν καὶ ἐμφανίσω αὐτῷ ἐμαυτόν.
Whoever has my commandments and keeps them, he it is who loves me; and whoever loves me will be loved by my Father, and I will love him and reveal myself to him.
Elaboration (love-obedience-revelation chain)asyndetonAsyndeton. The verse is a carefully constructed chain: having-and-keeping commandments = loving Jesus → being loved by the Father → being loved by Jesus → Jesus' self-revelation. The dual use of ὁ ἔχων…καὶ τηρῶν (present participles: continuous possession and keeping) specifies the authentic lover of Jesus.
ὁthe oneNominativearticle (substantizing participle)
ἔχωνhavingPres Act Part Nom Sg Masc · ἔχωsubstantival participle (subject of ἐστιν)→ present participle (continuing possession)ἔχω: 'to have, hold'; 'having my commandments' = having received and internalized them.
τὰςtheAccusativearticle
ἐντολάςcommandmentsAccusativedirect object of ἔχων
μουmyGenitivepossessive genitive
καὶandcoordinating conjunction (joining two participles)
τηρῶνkeepingPres Act Part Nom Sg Masc · τηρέωcoordinated substantival participle→ present participle (continuous observance)
αὐτάςthemAccusativedirect object of τηρῶν
ἐκεῖνόςthat oneNominativesubject of ἐστιν (emphatic resumptive pronoun)ἐκεῖνος: emphatic demonstrative used resumptively; 'that one — he, precisely he — is the one who loves me.' The pronoun distances and then identifies.
ἐστινisPres Act Indic 3 Sg · εἰμίmain verb (identification)→ gnomic present
ὁthe oneNominativearticle (substantizing participle)
ἀγαπῶνlovingPres Act Part Nom Sg Masc · ἀγαπάωsubstantival participle (predicate = 'the one who loves me')→ present participle (ongoing love)
μεmeAccusativedirect object of ἀγαπῶν
ὁthe oneNominativearticle (substantizing second participial clause)
δὲandpostpositive continuative particle
ἀγαπῶνlovingPres Act Part Nom Sg Masc · ἀγαπάωsubstantival participle (new subject = 'the one who loves me')→ present participle
μεmeAccusativedirect object of ἀγαπῶν
ἀγαπηθήσεταιwill be lovedFut Pass Indic 3 Sg · ἀγαπάωmain verb (promise: Father's love for lover-of-Jesus)→ predictive future
ὑπὸbypreposition + genitive (agent of passive)
τοῦtheGenitivearticle
πατρόςFatherGenitiveagent of passive ἀγαπηθήσεται
μουmyGenitivepossessive genitive
κἀγὼand INominativecrasis subject (καὶ + ἐγώ; emphatic addition)
ἀγαπήσωwill loveFut Act Indic 1 Sg · ἀγαπάωmain verb (Jesus' own love for the obedient disciple)→ predictive future
αὐτὸνhimAccusativedirect object of ἀγαπήσω
καὶandcoordinating conjunction
ἐμφανίσωwill revealFut Act Indic 1 Sg · ἐμφανίζωmain verb (Jesus' self-disclosure as reward of love)→ predictive futureἐμφανίζω: 'to make manifest, reveal, appear'; occurs in the LXX of divine self-disclosure (Exod 33:13: 'show me yourself'); here Jesus promises an ongoing self-revelation that the world does not have.
αὐτῷto himDativedative of indirect object
ἐμαυτόνmyselfAccusativedirect object of ἐμφανίσω (reflexive: Jesus reveals himself)
22
λέγει αὐτῷ Ἰούδας, οὐχ ὁ Ἰσκαριώτης· Κύριε, καὶ τί γέγονεν ὅτι ἡμῖν μέλλεις ἐμφανίζειν σεαυτὸν καὶ οὐχὶ τῷ κόσμῳ;
Judas (not Iscariot) said to him, 'Lord, how is it that you will reveal yourself to us and not to the world?'
Question (foil; seeking clarification)asyndetonHistoric present λέγει. The parenthetical οὐχ ὁ Ἰσκαριώτης distinguishes this Judas from the betrayer (cf. Luke 6:16: 'Judas son of James'). His question — how can the self-disclosure be private (to us) and not public (to the world)? — echoes a conventional Jewish expectation that Messianic disclosure would be universal and visible.
λέγειsaysPres Act Indic 3 Sg · λέγωnarrative main verb (historic present)→ historic present
αὐτῷto himDativedative of indirect object
ἸούδαςJudasNominativesubject of λέγειἸούδας: Hebrew יְהוּדָה ('praise'); this Judas is probably the disciple listed as 'Judas son of James' (Luke 6:16; Acts 1:13), also called Thaddaeus (Matt 10:3; Mark 3:18).
οὐχnotnegative particle (parenthetical identification)
ὁtheNominativearticle (parenthetical clause)
ἸσκαριώτηςIscariotNominativepredicate nominative (parenthetical)Ἰσκαριώτης: probably 'man of Kerioth' (אִישׁ קְרִיּוֹת); the betrayer; the parenthetical note is needed because the previous mention of Judas (13:29–30) left the room.
ΚύριεLordVocativeaddress (vocative)
καὶhowadverbial καὶ (interrogative force: 'how is it that…?')καὶ τί: a Semitic-flavored idiom of puzzled inquiry ('and what has happened that…').
τίwhatNominativeinterrogative pronoun (subject of γέγονεν)
γέγονενhas happenedPerf Act Indic 3 Sg · γίνομαιmain verb of question→ intensive perfect (what state of affairs has come about)γίνομαι: 'to become, happen'; the perfect captures the present state: 'what has come about such that…' — the question is about the current situation.
ὅτιthatconjunction (content of the puzzlement)
ἡμῖνto usDativedative of indirect object (beneficiary)
μέλλειςyou are aboutPres Act Indic 2 Sg · μέλλωmain verb (periphrastic future intention)→ futuristic present (impending action)μέλλω: 'to be about to, intend to'; with the infinitive it forms a near-future periphrasis.
ἐμφανίζεινto revealPres Act Inf · ἐμφανίζωcomplementary infinitive (completing μέλλεις)→ present infinitive (ongoing revelation)
σεαυτὸνyourselfAccusativedirect object of ἐμφανίζειν (reflexive: picking up v.21)
καὶandcoordinating conjunction
οὐχὶnotemphatic negative (with τῷ κόσμῳ)οὐχί: emphatic form of οὐ, often used in direct questions expecting a positive answer; here used as a strong negative denial.
τῷtheDativearticle
κόσμῳworldDativedative of indirect object (contrast: 'not to the world')
23
ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῷ· Ἐάν τις ἀγαπᾷ με τὸν λόγον μου τηρήσει, καὶ ὁ πατήρ μου ἀγαπήσει αὐτόν, καὶ πρὸς αὐτὸν ἐλευσόμεθα καὶ μονὴν παρ' αὐτῷ ποιησόμεθα.
Jesus answered and said to him, 'If anyone loves me, he will keep my word, and my Father will love him, and we will come to him and make our dwelling with him.'
Answer (the indwelling of Father and Son as the mode of revelation)asyndetonThe double verb ἀπεκρίθη…εἶπεν is a Semitizing idiom (cf. LXX). Jesus does not answer Judas's question directly but reframes it: the non-public disclosure is not a deficiency but the mode of divine indwelling for the obedient lover. μονήν ποιησόμεθα ('we will make a dwelling') picks up μοναὶ from v.2 — the plural rooms of the Father's house become the singular dwelling the Father and Son make in the believer.
ἀπεκρίθηansweredAor Pass Indic 3 Sg · ἀποκρίνομαιmain verb (narrative)→ constative aoristἀποκρίνομαι: 'to answer, reply'; deponent (passive in form, active in meaning); used formulaically in John.
ἸησοῦςJesusNominativesubject of ἀπεκρίθη
καὶandcoordinating conjunction (joining two verbs of saying)
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (introducing direct speech)→ constative aorist
αὐτῷto himDativedative of indirect object
Ἐάνifconditional particle (third-class condition)
τιςanyoneNominativeindefinite pronoun (generalizing subject)τις: 'a certain one, anyone'; the indefinite generalizes — not just the disciples but any believer who loves Jesus.
ἀγαπᾷlovesPres Act Subj 3 Sg · ἀγαπάωprotasis verb (subjunctive with ἐάν)→ present subjunctive (ongoing love as condition)
μεmeAccusativedirect object of ἀγαπᾷ
τὸνtheAccusativearticle
λόγονwordAccusativedirect object of τηρήσει (fronted for emphasis)λόγος: 'word, teaching'; singular here (vs. the plural ἐντολάς); the singular λόγος encompasses the totality of Jesus' revelation.
μουmyGenitivepossessive genitive
τηρήσειwill keepFut Act Indic 3 Sg · τηρέωmain verb (apodosis: consequence of love)→ predictive future (natural result)
καὶandcoordinating conjunction
ὁtheNominativearticle
πατήρFatherNominativesubject of ἀγαπήσει
μουmyGenitivepossessive genitive
ἀγαπήσειwill loveFut Act Indic 3 Sg · ἀγαπάωmain verb (second apodosis)→ predictive future
αὐτόνhimAccusativedirect object of ἀγαπήσει
καὶandcoordinating conjunction
πρὸςtopreposition + accusative (motion toward)
αὐτὸνhimAccusativeobject of πρός
ἐλευσόμεθαwe will comeFut Mid Indic 1 Pl · ἔρχομαιmain verb (third apodosis; plural: Father and Son)→ predictive futureἔρχομαι: the first person plural (ἐλευσόμεθα, 'we will come') is remarkable — Father and Son together come to the believer; this is the answer to Judas's question: the mode of self-disclosure is mutual indwelling.
καὶandcoordinating conjunction
μονὴνdwellingAccusativedirect object of ποιησόμεθαμονή: 'abiding-place, dwelling'; the only other NT occurrence besides v.2; the rooms Jesus goes to prepare are now the believers themselves — a profound inversion.
παρ'withpreposition + dative (location: 'at the side of, with')
αὐτῷhimDativeobject of παρά (the believer as the dwelling-place)
ποιησόμεθαwe will makeFut Mid Indic 1 Pl · ποιέωmain verb (fourth apodosis; Father and Son make dwelling in believer)→ predictive future
24
ὁ μὴ ἀγαπῶν με τοὺς λόγους μου οὐ τηρεῖ· καὶ ὁ λόγος ὃν ἀκούετε οὐκ ἔστιν ἐμὸς ἀλλὰ τοῦ πέμψαντός με πατρός.
Whoever does not love me does not keep my words; and the word that you hear is not mine but the Father's who sent me.
Contrapositive and source-claimasyndetonAsyndeton. The contrapositive of v.23a: not-loving = not-keeping. The second half grounds the commandments in their ultimate origin: the word belongs to the Father who sent Jesus, not to Jesus as an autonomous teacher — the same Johannine delegation motif as vv.10, 31.
ὁthe oneNominativearticle (substantizing participle)
μὴnotnegative particle (with participle)
ἀγαπῶνlovingPres Act Part Nom Sg Masc · ἀγαπάωsubstantival participle (subject)→ present participle (ongoing failure to love)
μεmeAccusativedirect object of ἀγαπῶν
τοὺςtheAccusativearticle
λόγουςwordsAccusativedirect object of τηρεῖ (fronted)λόγος: plural here (λόγους); the plural = the individual utterances of Jesus; the singular (λόγος) in the second half = the word as a unity.
μουmyGenitivepossessive genitive
οὐnotnegative particle
τηρεῖkeepsPres Act Indic 3 Sg · τηρέωmain verb (contrapositive: non-love = non-keeping)→ gnomic present
καὶandcoordinating conjunction
ὁtheNominativearticle
λόγοςwordNominativesubject of ἔστιν
ὃνthatAccusativerelative pronoun (object of ἀκούετε)
ἀκούετεyou hearPres Act Indic 2 Pl · ἀκούωverb of relative clause→ gnomic present
οὐκnotnegative particle
ἔστινisPres Act Indic 3 Sg · εἰμίmain verb (identity claim)→ gnomic present
ἐμὸςmineNominativepredicate adjective (possessive: 'not mine')ἐμός: emphatic possessive adjective; 'it is not mine' — Jesus disclaims autonomous ownership of the word he teaches.
ἀλλὰbutadversative conjunction (strong contrast)
τοῦof theGenitivearticle (genitive: implied 'it is the word of')
πέμψαντόςhaving sentAor Act Part Gen Sg Masc · πέμπωattributive participle (modifying the implied πατρός or as substantive: 'of the one who sent')→ constative aorist participle (the sending as a completed act)πέμπω: 'to send'; John uses both πέμπω and ἀποστέλλω for the Father's sending of the Son; πέμπω often emphasizes the authority-commission aspect.
μεmeAccusativedirect object of πέμψαντός
πατρόςFather'sGenitivepossessive genitive (the word belongs to the Father)
25
Ταῦτα λελάληκα ὑμῖν παρ' ὑμῖν μένων·
These things I have spoken to you while I am still with you.
Transition (from spoken word to Spirit's teaching)asyndetonAsyndeton. A brief transitional statement linking the present discourse (ταῦτα λελάληκα) to the upcoming promise about the Spirit. The participial phrase παρ' ὑμῖν μένων ('while dwelling with you') marks a contrast with the Spirit's future indwelling (ἐν ὑμῖν, v.17): Jesus has spoken these things while present; the Spirit will carry them forward when absent.
Ταῦταthese thingsAccusativedirect object of λελάληκα (summary reference to the discourse so far)ταῦτα: 'these things'; a Johannine discourse-marker that summarizes what precedes and points forward (cf. 15:11; 16:1, 4, 6, 25, 33); here it embraces all of ch.14 to this point.
λελάληκαI have spokenPerf Act Indic 1 Sg · λαλέωmain verb (intensive perfect: the speaking stands on record)→ intensive perfect (the discourse stands as a completed, standing deposit)λαλέω: 'to speak'; the perfect emphasizes that these words are now a permanent part of what Jesus has entrusted to the disciples.
ὑμῖνto youDativedative of indirect object
παρ'withpreposition + dative (accompaniment: 'at your side')
ὑμῖνyouDativeobject of παρά
μένωνremainingPres Act Part Nom Sg Masc · μένωadverbial participle (temporal: 'while remaining with you')→ present participle (contemporaneous: the speaking happens during the remaining)μένω: 'to remain, abide'; the participle marks the temporal limitation of the present mode of Jesus' teaching — he speaks these things while still with them, because soon he will be gone.
26
ὁ δὲ παράκλητος, τὸ πνεῦμα τὸ ἅγιον ὃ πέμψει ὁ πατὴρ ἐν τῷ ὀνόματί μου, ἐκεῖνος ὑμᾶς διδάξει πάντα καὶ ὑπομνήσει ὑμᾶς πάντα ἃ εἶπον ὑμῖν ἐγώ.
But the Helper, the Holy Spirit, whom the Father will send in my name, he will teach you all things and bring to your remembrance all that I have said to you.
Contrast / second Paraclete promise (teaching and memory)δέThe second and most explicit Paraclete promise. The Paraclete is now identified as τὸ πνεῦμα τὸ ἅγιον ('the Holy Spirit') — the only occurrence of this title in John (elsewhere simply 'the Spirit'). Two functions are given: διδάξει πάντα (teach all things) and ὑπομνήσει…πάντα (remind/bring to remembrance all). The second function is particularly important for the composition of the Gospel itself.
ὁtheNominativearticle (with Paraclete)
δὲbutpostpositive adversative/transitional particle
παράκλητοςHelperNominativesubject of διδάξει and ὑπομνήσειπαράκλητος: 'one called alongside to help'; the second Paraclete promise of the chapter (the first at v.16); here identified explicitly as the Holy Spirit.
τὸtheNominativearticle (with πνεῦμα; in apposition to παράκλητος)
πνεῦμαSpiritNominativeapposition to παράκλητος
τὸtheNominativearticle (attributive with ἅγιον)
ἅγιονHolyNominativeattributive adjective (τὸ πνεῦμα τὸ ἅγιον = 'the Holy Spirit')ἅγιος: 'holy, set apart'; τὸ πνεῦμα τὸ ἅγιον is John's only use of this full title for the Spirit; the rest of the Gospel uses simply τὸ πνεῦμα or πνεῦμα without the article.
ὃwhomAccusativerelative pronoun (object of πέμψει)
πέμψειwill sendFut Act Indic 3 Sg · πέμπωverb of relative clause (Father's sending of the Spirit)→ predictive future
ὁtheNominativearticle
πατὴρFatherNominativesubject of πέμψει
ἐνinpreposition + dative (sphere of the name)
τῷtheDativearticle
ὀνόματίnameDativedative of sphere (in Jesus' name = in Jesus' authority)
μουmyGenitivepossessive genitive
ἐκεῖνοςheNominativeemphatic resumptive pronoun (subject of διδάξει; references the Paraclete)ἐκεῖνος: used in all five Paraclete sayings (14:26; 15:26; 16:8, 13, 14) to resume the subject with emphasis, implying personhood.
ὑμᾶςyouAccusativedirect object of διδάξει
διδάξειwill teachFut Act Indic 3 Sg · διδάσκωmain verb (first function of the Paraclete)→ predictive futureδιδάσκω: 'to teach'; the Spirit's teaching goes beyond what Jesus has said — 'all things' (πάντα) — anticipating new revelation and guidance; cf. 16:12–13.
πάνταall thingsAccusativedirect object of διδάξει (comprehensive scope)πάντα: 'all things'; the scope of the Spirit's teaching encompasses everything Jesus could not say while present (16:12) as well as all he did say.
καὶandcoordinating conjunction
ὑπομνήσειwill remindFut Act Indic 3 Sg · ὑπομιμνῄσκωmain verb (second function of the Paraclete)→ predictive futureὑπομιμνῄσκω: 'to remind, bring to remembrance'; the Spirit's anamnesis function — causing the disciples to remember and understand what Jesus said — is the theological basis for the reliability of the Gospel tradition itself.
ὑμᾶςyouAccusativedirect object of ὑπομνήσει
πάνταall thingsAccusativedirect object of ὑπομνήσει
ἃthatAccusativerelative pronoun (object of εἶπον)
εἶπονI saidAor Act Indic 1 Sg · λέγωverb of relative clause (Jesus' past speech as the content of anamnesis)→ constative aorist (the sum of Jesus' teaching)
ὑμῖνto youDativedative of indirect object
ἐγώINominativeemphatic subject pronoun (post-verbal for emphasis)
27
Εἰρήνην ἀφίημι ὑμῖν, εἰρήνην τὴν ἐμὴν δίδωμι ὑμῖν· οὐ καθὼς ὁ κόσμος δίδωσιν ἐγὼ δίδωμι ὑμῖν. μὴ ταρασσέσθω ὑμῶν ἡ καρδία μηδὲ δειλιάτω.
Peace I leave with you; my peace I give to you. Not as the world gives do I give to you. Let not your hearts be troubled, neither let them be afraid.
Gift-declaration and closing exhortationasyndetonAsyndeton. The peace-bequest is a formal act, like a last will and testament: εἰρήνην ἀφίημι (leave, bequeath) + εἰρήνην…δίδωμι (give). The anaphora (εἰρήνην…εἰρήνην) and contrast with the world's giving is characteristic of Johannine rhetoric. The verse closes with the same prohibition that opened the chapter (ταρασσέσθω, v.1), now with a second prohibition (δειλιάτω) — forming an inclusion.
ΕἰρήνηνPeaceAccusativedirect object of ἀφίημι (fronted for emphasis)εἰρήνη: Hebrew שָׁלוֹם; 'peace, well-being, wholeness'; in Jewish farewell discourse the Shalom-bequest was the parting gift of a departing teacher or patriarch; Jesus' peace is qualified as distinctively his own (τὴν ἐμήν).
ἀφίημιI leavePres Act Indic 1 Sg · ἀφίημιmain verb (bequest; testamentary language)→ futuristic present (the leaving behind at departure)ἀφίημι: 'to let go, leave, forgive'; here in the sense of 'to bequeath, leave behind' — a solemn act of legacy.
ὑμῖνwith youDativedative of indirect object (beneficiary)
εἰρήνηνpeaceAccusativedirect object of δίδωμι (anaphoric repetition for emphasis)
τὴνtheAccusativearticle (attributive with ἐμήν)
ἐμὴνmyAccusativepossessive adjective (emphatic: 'my own peace')ἐμός: emphatic possessive; 'my peace' — the peace Jesus himself possesses and gives, derived from his union with the Father, not the precarious peace the world can offer.
δίδωμιI givePres Act Indic 1 Sg · δίδωμιmain verb (the active gift-giving alongside the bequest)→ gnomic present (the definitive act stated as fact)
ὑμῖνto youDativedative of indirect object
οὐnotnegative particle (qualifying the manner of giving)
καθὼςascomparative conjunction (negative comparison)
ὁtheNominativearticle
κόσμοςworldNominativesubject of δίδωσινκόσμος: the world's peace is conditional, transient, and dependent on external circumstances; Jesus' peace transcends these.
δίδωσινgivesPres Act Indic 3 Sg · δίδωμιverb of comparative clause→ gnomic present
ἐγὼINominativeemphatic subject pronoun (contrast with ὁ κόσμος)
δίδωμιgivePres Act Indic 1 Sg · δίδωμιmain verb (emphatic repetition: Jesus gives differently)→ gnomic present
ὑμῖνto youDativedative of indirect object
μὴnotnegative particle (prohibitive with imperative)
ταρασσέσθωlet it be troubledPres Pass Impv 3 Sg · ταράσσωmain verb (prohibition; closing inclusion with v.1)→ present imperative (ongoing state to be resisted)ταράσσω: the repetition of the prohibition from v.1 forms a literary inclusion enclosing the central section of the chapter.
ὑμῶνyourGenitivepossessive genitive
ἡtheNominativearticle
καρδίαheartNominativesubject of ταρασσέσθω
μηδὲnornegative coordinating conjunction (adding second prohibition)
δειλιάτωlet it be afraidPres Act Impv 3 Sg · δειλιάωmain verb (second prohibition: no fear)→ present imperativeδειλιάω: 'to be cowardly, be afraid'; only NT occurrence; δειλός (cowardly) appears in Rev 21:8; paired with ταράσσω it covers both anxious agitation and craven fear.
28
ἠκούσατε ὅτι ἐγὼ εἶπον ὑμῖν· Ὑπάγω καὶ ἔρχομαι πρὸς ὑμᾶς. εἰ ἠγαπᾶτέ με ἐχάρητε ἄν, ὅτι πορεύομαι πρὸς τὸν πατέρα, ὅτι ὁ πατὴρ μείζων μού ἐστιν.
You heard me say to you, 'I am going away, and I will come to you.' If you loved me, you would have rejoiced, because I am going to the Father, for the Father is greater than I.
Rebuke-and-ground (love should produce joy in Jesus' departure)asyndetonAsyndeton. Jesus recalls the promise of vv.3, 18 and uses it to rebuke the disciples' grief: if they truly loved him they would rejoice that he goes to the Father. The famous subordinationist-sounding clause ὁ πατὴρ μείζων μού ἐστιν ('the Father is greater than I') grounds the rejoicing: the return to the Father is a return to the one who is greater — a statement of the Son's subordination in the economy of salvation (not ontological subordination, as the Nicene tradition correctly distinguished).
ἠκούσατεyou heardAor Act Indic 2 Pl · ἀκούωmain verb (appeal to previous saying)→ constative aorist (a single past hearing)
ὅτιthatconjunction (content of what was heard; recitative)
ἐγὼINominativeemphatic subject of εἶπον
εἶπονsaidAor Act Indic 1 Sg · λέγωmain verb of content clause→ constative aorist
ὑμῖνto youDativedative of indirect object
ὙπάγωI am going awayPres Act Indic 1 Sg · ὑπάγωmain verb (quotation of previous saying)→ futuristic present
καὶandcoordinating conjunction
ἔρχομαιI will comePres Mid Indic 1 Sg · ἔρχομαιmain verb (return-promise in quotation)→ futuristic present
πρὸςtopreposition + accusative (motion toward)
ὑμᾶςyouAccusativeobject of πρός
εἰifconditional particle (second-class: contrary-to-fact)
ἠγαπᾶτέyou were lovingImpf Act Indic 2 Pl · ἀγαπάωprotasis verb (imperfect: contrary-to-fact condition 'if you loved')→ imperfect (past ongoing state: the disciples' love is found wanting)
μεmeAccusativedirect object of ἠγαπᾶτέ
ἐχάρητεyou would have rejoicedAor Pass Indic 2 Pl · χαίρωmain verb (apodosis of contrary-to-fact conditional)→ constative aorist (with ἄν: contrary-to-fact apodosis)χαίρω: 'to rejoice, be glad'; the departure to the Father should occasion joy (not grief) if the disciples truly love Jesus — because his going to the Father fulfills his mission and establishes the Paraclete's coming.
ἄνwouldmodal particle (marks contrary-to-fact apodosis)
ὅτιbecauseconjunction (causal: ground for rejoicing)
πορεύομαιI am goingPres Mid Indic 1 Sg · πορεύομαιmain verb (causal ground for joy)→ futuristic present
πρὸςtopreposition + accusative (goal)
τὸνtheAccusativearticle
πατέραFatherAccusativeobject of πρός
ὅτιbecauseconjunction (second causal clause: the subordination claim)
ὁtheNominativearticle
πατὴρFatherNominativesubject of ἐστιν
μείζωνgreaterNominativepredicate nominative (comparative adjective)μείζων: comparative of μέγας; 'greater'; the patristic debates over this verse: Arians read it as ontological inferiority; Nicene orthodoxy reads it as economic subordination (the Son in his incarnate mission, not in his eternal essence — cf. 10:30: 'I and the Father are one').
μούthan IGenitivegenitive of comparison (after μείζων)
ἐστινisPres Act Indic 3 Sg · εἰμίmain verb (the subordination claim)→ gnomic present
29
καὶ νῦν εἴρηκα ὑμῖν πρὶν γενέσθαι, ἵνα ὅταν γένηται πιστεύσητε.
And now I have told you before it happens, so that when it happens you may believe.
Purpose (pre-announcement for faith)καὶThe purpose of the prediction (εἴρηκα ὑμῖν πρὶν γενέσθαι) is stated explicitly: ἵνα…πιστεύσητε ('so that you may believe'). The pre-announcement of the departure serves faith — the disciples will look back on Jesus' words and recognize that he had foreknowledge, and that faith will be confirmed.
καὶandcoordinating conjunction
νῦνnowadverb of time (temporal marker)
εἴρηκαI have toldPerf Act Indic 1 Sg · λέγωmain verb (intensive perfect: the telling stands on record)→ intensive perfect (abiding result of the pre-announcement)λέγω: perfect εἴρηκα; the perfect stresses that the prophecy is now a standing deposit — already spoken before the events.
ὑμῖνto youDativedative of indirect object
πρὶνbeforeconjunction (temporal: before the event)πρίν: 'before'; with γενέσθαι (aorist infinitive) = 'before it happens'; the Johannine habit of pre-announcement to generate faith later (cf. 13:19).
γενέσθαιit happensAor Mid Inf · γίνομαιinfinitive (after πρίν: temporal clause)→ constative aorist infinitive (the event as a whole)
ἵναso thatconjunction (purpose clause)
ὅτανwhentemporal conjunction (indefinite: 'whenever')
γένηταιit happensAor Mid Subj 3 Sg · γίνομαιverb of temporal clause (subjunctive with ὅταν)→ constative aorist subjunctive
πιστεύσητεyou may believeAor Act Subj 2 Pl · πιστεύωsubjunctive verb of purpose clause (ἵνα)→ constative aorist subjunctive (the act of believing as a whole)πιστεύω: the goal is faith — specifically the kind of retrospective faith that arises when prophecy is fulfilled; cf. 13:19 ('I tell you before it happens, so that when it happens you may believe that I am he').
30
οὐκέτι πολλὰ λαλήσω μεθ' ὑμῶν, ἔρχεται γὰρ ὁ τοῦ κόσμου ἄρχων· καὶ ἐν ἐμοὶ οὐκ ἔχει οὐδέν·
I will no longer talk much with you, for the ruler of this world is coming; he has no claim on me;
Transition (urgency of departure; Satan's approach)asyndetonAsyndeton. The imminent arrival of 'the ruler of this world' (ὁ τοῦ κόσμου ἄρχων — Satan; cf. 12:31; 16:11) signals the crisis: the passion is at hand. The claim ἐν ἐμοὶ οὐκ ἔχει οὐδέν ('in me he has nothing') asserts Jesus' complete freedom from sin and from Satan's power — he goes to the cross voluntarily, not because Satan compels him.
οὐκέτιno longernegative adverb (temporal: cessation)
πολλὰmuchAccusativeadverbial accusative (modifying λαλήσω: 'speak much')
λαλήσωI will speakFut Act Indic 1 Sg · λαλέωmain verb (anticipation of the discourse's end)→ predictive future
μεθ'withpreposition + genitive (association)
ὑμῶνyouGenitiveobject of μετά
ἔρχεταιis comingPres Mid Indic 3 Sg · ἔρχομαιmain verb (reason: futuristic present signaling imminence)→ futuristic present (imminent arrival of the passion)ἔρχεται: the historic/futuristic present captures the urgency — the ruler of the world is already on his way.
γὰρforpostpositive explanatory particle (causal: reason for brevity)
ὁtheNominativearticle (substantizing genitive phrase)
τοῦof theGenitivearticle
κόσμουworldGenitivegenitive (of sphere: 'ruler of the world')
ἄρχωνrulerNominativesubject of ἔρχεταιἄρχων: 'ruler, prince'; ὁ τοῦ κόσμου ἄρχων is a Johannine designation for Satan (12:31; 16:11); in Paul: ὁ ἄρχων τῆς ἐξουσίας τοῦ ἀέρος (Eph 2:2). Satan exercises dominion over the fallen world-order.
καὶandcoordinating conjunction
ἐνinpreposition + dative (sphere)
ἐμοὶmeDativeobject of ἐν (emphatic position: 'in me — nothing')
οὐκnotnegative particle
ἔχειhe hasPres Act Indic 3 Sg · ἔχωmain verb (claim of sinlessness and freedom from Satan's power)→ gnomic presentἔχω: 'to have, hold'; ἐν ἐμοὶ οὐκ ἔχει οὐδέν = 'in me he has nothing, no claim, no foothold'; the phrase asserts Jesus' absolute sinlessness and freedom from Satanic control — he goes to the cross as an act of will, not compulsion.
οὐδένnothingAccusativedirect object of ἔχει (double negative with οὐκ = emphatic)οὐδείς: 'nothing, no one'; the double negative (οὐκ…οὐδέν) in Greek is emphatic, not a positive: 'absolutely nothing.'
31
ἀλλ' ἵνα γνῷ ὁ κόσμος ὅτι ἀγαπῶ τὸν πατέρα, καὶ καθὼς ἐνετείλατό μοι ὁ πατήρ, οὕτως ποιῶ. ἐγείρεσθε, ἄγωμεν ἐντεῦθεν.
But so that the world may know that I love the Father and do as the Father has commanded me — rise, let us go from here.
Purpose-declaration and closing commandἀλλ'The sentence is anacoluthic (the ἀλλ' ἵνα clause lacks an explicit main verb — the implied verb might be 'I go' or 'I submit to this'): the cross is not Satan's victory but a public demonstration before the world (ἵνα γνῷ ὁ κόσμος) of Jesus' love for the Father and his perfect obedience to the Father's command. The discourse closes with the double imperative ἐγείρεσθε, ἄγωμεν — 'rise, let us go' — though Jesus and the disciples do not in fact leave until 18:1, indicating that chs. 15–17 were spoken here or that v.31 is a literary seam.
ἀλλ'butadversative conjunction (strong contrast)
ἵναso thatconjunction (purpose: the goal of the cross)
γνῷmay knowAor Act Subj 3 Sg · γινώσκωsubjunctive verb of purpose clause→ constative aorist subjunctive (the knowing as event)γινώσκω: 'to know'; the aorist subjunctive captures the decisive moment of recognition; even the world (κόσμος) — which normally cannot know — will come to know through the cross.
ὁtheNominativearticle
κόσμοςworldNominativesubject of γνῷκόσμος: remarkably, the world itself is the audience of this final act — the cross is a proclamation to the cosmos of the Son's love for the Father.
ὅτιthatconjunction (content of the knowing)
ἀγαπῶI lovePres Act Indic 1 Sg · ἀγαπάωmain verb of content clause (the love that motivates the cross)→ gnomic present (permanent disposition of love)ἀγαπάω: Jesus' cross is an act of love for the Father — this is the culminating Johannine love-motif of ch.14: the disciples love Jesus (vv.15, 21, 23, 28), the Father loves the disciples (v.21, 23), and now Jesus' going-to-the-cross reveals his own love for the Father.
τὸνtheAccusativearticle
πατέραFatherAccusativedirect object of ἀγαπῶ
καὶandcoordinating conjunction
καθὼςjust ascomparative conjunction
ἐνετείλατόcommandedAor Mid Indic 3 Sg · ἐντέλλομαιverb of comparative clause (Father's commissioning command)→ constative aorist (a definitive past command)ἐντέλλομαι: 'to command, give orders'; the Father's command to the Son encompasses the entire mission including the cross; cf. 10:18 ('I have authority to lay it down and I have authority to take it up again; this command I received from my Father').
μοιmeDativedative of indirect object (the command addressed to the Son)
ὁtheNominativearticle
πατήρFatherNominativesubject of ἐνετείλατό
οὕτωςsoadverb (correlative with καθώς: 'just as…so')
ποιῶI doPres Act Indic 1 Sg · ποιέωmain verb (the obedience that the cross demonstrates)→ gnomic present (habitual perfect obedience)ποιέω: 'to do'; the cross is the supreme instance of Jesus' perfect obedience to the Father's command; the present tense captures the settled disposition of obedience.
ἐγείρεσθεrisePres Mid Impv 2 Pl · ἐγείρωmain verb (command: rise/get up)→ present imperative (immediate action required)ἐγείρω: 'to rouse, raise up'; used of rising from sleep or a sitting posture; the command to physically rise marks the transition from discourse to action.
ἄγωμενlet us goPres Act Subj 1 Pl · ἄγωhortatory subjunctive (exhortation to depart together)→ present hortatory subjunctive (invitation to action)ἄγω: 'to lead, go'; the hortatory subjunctive (ἄγωμεν) is a 1st pl. invitation: 'let us go'; yet Jesus does not leave until 18:1, a famous literary puzzle suggesting chs. 15–17 were inserted or the command is dramatic rather than immediately executed.
ἐντεῦθενfrom hereadverb of place (departure from the upper room)ἐντεῦθεν: 'from here, hence'; marks the end of the upper room setting and the beginning of the passion narrative.