Greek Text · Translation · Interlinear · Discourse Structure

The Gospel according to John, Chapter 15ΚΑΤΑ ΙΩΑΝΝΗΝ ΙΕ′

Each verse opens with the running Greek, an English translation, and a discourse note (its connective, relation, and role in the argument). Below follows the word-by-word breakdown in six tiers: gloss, case (color), parsing, syntax, semantic force, and a lexical note.

Case Nominative Genitive Dative Accusative Vocative Verb (no case) Indeclinable

Discourse notes head each verse: relation · connective · clause-flow. Indentation marks prominence — flush-left = main line of argument; indented = supporting / subordinate material.

1

Ἐγώ εἰμι ἡ ἄμπελος ἡ ἀληθινή, καὶ ὁ πατήρ μου ὁ γεωργός ἐστιν.

I am the true vine, and my Father is the vinedresser.

Identification / ἐγώ εἰμι declarationasyndetonAsyndeton; a fresh discourse unit opening with the seventh and final predicate ἐγώ εἰμι saying of the Fourth Gospel. The two clauses introduce the two characters: Jesus as the vine, the Father as the vinedresser. The adjective ἀληθινή ('true') distinguishes this vine from Israel as the failed vine of Ps 80:8–16; Isa 5:1–7; Jer 2:21.
ἘγώIemphatic subject pronoun
εἰμιamPres Act Indic 1 Sg · εἰμίequative main verb (ἐγώ εἰμι formula)→ gnomic present (timeless identification)εἰμί: the copula in the absolute ἐγώ εἰμι formula; the seventh such predicate saying in John (cf. 6:35; 8:12; 10:7,11; 11:25; 14:6).
theNominativearticle
ἄμπελοςvineNominativepredicate nominativeἄμπελος: 'grapevine'; OT background in Ps 80:8–16; Isa 5:1–7; Jer 2:21 where Israel is the vine — Jesus claims to be the true replacement/fulfillment.
theNominativearticle (attributive position with adjective)
ἀληθινήtrueNominativeattributive adjective (predicate chain)ἀληθινός: 'genuine, real, authentic' — a Johannine word (cf. 1:9; 4:23; 6:32; 17:3) distinguishing the real from the shadow or the false.
καὶandcoordinating conjunction
theNominativearticle
πατήρFatherNominativesubjectπατήρ: 'Father'; the vinedresser is identified as Jesus' Father — the relationship governing the entire metaphor.
μουmyGenitivegenitive of relationship (possessive)
theNominativearticle
γεωργόςvinedresserNominativepredicate nominativeγεωργός: 'farmer, cultivator' (γῆ + ἔργον); here specifically the one who tends a vineyard — pruning, lifting, and cultivating branches.
ἐστινisPres Act Indic 3 Sg · εἰμίequative main verb→ gnomic present
2

πᾶν κλῆμα ἐν ἐμοὶ μὴ φέρον καρπόν, αἴρει αὐτό, καὶ πᾶν τὸ καρπὸν φέρον, καθαίρει αὐτό, ἵνα καρπὸν πλείονα φέρῃ.

Every branch in me that does not bear fruit he takes away, and every one that bears fruit he prunes, so that it may bear more fruit.

Elaboration — description of the vinedresser's activityasyndetonAsyndeton. The verse describes the Father's two-fold work: removal (αἴρει) and pruning (καθαίρει). The wordplay between αἴρει and καθαίρει (v.3 καθαροί) is deliberate. The crux: αἴρει may mean 'lift up' (standard viticulture: lifting trailing branches off the ground) or 'take away, remove'; the pun on 'clean' (v.3) suggests both senses are in play.
πᾶνeveryAccusativeattributive adjective (universal quantifier, anticipatory accusative)
κλῆμαbranchAccusativedirect object (fronted for emphasis)κλῆμα: 'vine-branch, shoot'; occurs only here in the NT (vv.2, 4, 5, 6 in this chapter); the vine branch is the specific metaphor for the disciple's organic union with Christ.
ἐνinpreposition + dative (sphere of location / union)
ἐμοὶmeDativedative of sphere (ἐν ἐμοί = abiding union)
μὴnotnegative particle (with participle)
φέρονbearingPres Act Ptc Acc Sg Neut · φέρωattributive participle (modifying κλῆμα)→ customary present (habitual non-bearing)φέρω: 'bear, carry, bring'; the standard verb for bearing fruit in the vine metaphor (vv.2, 4, 5, 8, 16).
καρπόνfruitAccusativedirect object of φέρονκαρπός: 'fruit'; in John broadly = the lasting results of the disciples' Spirit-empowered mission (cf. v.16 καρπὸν μένοντα).
αἴρειhe takes awayPres Act Indic 3 Sg · αἴρωmain verb (gnomic)→ gnomic present (habitual action of the vinedresser)αἴρω: 'lift up, take away'; the crux — 'lift' (agricultural tending: raising a fallen branch) vs. 'remove' (excision). The pun with καθαίρει reinforces the cleaning imagery.
αὐτόitAccusativedirect object (resumptive of κλῆμα)
καὶandcoordinating conjunction
πᾶνeveryAccusativeattributive adjective (universal quantifier)
τὸtheAccusativearticle (substantivizing the participle)
καρπὸνfruitAccusativedirect object of φέρον (anticipatory to article-ptc group)
φέρονbearingPres Act Ptc Acc Sg Neut · φέρωattributive participle→ customary present
καθαίρειhe prunesPres Act Indic 3 Sg · καθαίρωmain verb (gnomic)→ gnomic presentκαθαίρω: 'cleanse, purify, prune'; a rare verb (only here in NT); wordplay with αἴρει (v.2a) and καθαροί (v.3).
αὐτόitAccusativedirect object
ἵναso thatpurpose conjunction
καρπὸνfruitAccusativedirect object of φέρῃ
πλείοναmoreAccusativeattributive adjective (comparative)πλείων: comparative of πολύς; 'more, greater' — the goal of pruning is increased fruitfulness.
φέρῃit may bearPres Act Subj 3 Sg · φέρωpurpose clause (ἵνα + subj.)→ futuristic present subjunctive (purpose)
3

ἤδη ὑμεῖς καθαροί ἐστε διὰ τὸν λόγον ὃν λελάληκα ὑμῖν.

Already you are clean because of the word that I have spoken to you.

Application — present status of the disciplesasyndetonAsyndeton. The verse applies the vine metaphor directly to the disciples: they are already (ἤδη) in the pruned/clean state; the agent is not a knife but the word Jesus has spoken (λελάληκα, perfect: the word stands with ongoing effect). The wordplay: καθαροί ← καθαίρει (v.2). Cf. 13:10 ('you are clean, but not all of you') for context.
ἤδηalreadytemporal adverbἤδη: 'already, even now'; marks the disciples' present clean status in contrast to the future pruning.
ὑμεῖςyouemphatic subject pronoun
καθαροίcleanNominativepredicate adjectiveκαθαρός: 'clean, pure'; wordplay on καθαίρω (v.2); moral and spiritual cleansing through the word of Jesus (cf. 13:10).
ἐστεyou arePres Act Indic 2 Pl · εἰμίequative main verb→ gnomic present (present reality)
διὰbecause ofpreposition + accusative (cause)
τὸνtheAccusativearticle
λόγονwordAccusativeobject of διά (causal accusative)λόγος: Jesus' word as the instrument of cleansing; cf. Eph 5:26 (cleansing by the washing of water with the word) and Ps 119:9.
ὃνwhichAccusativerelative pronoun (object of λελάληκα)
λελάληκαI have spokenPerf Act Indic 1 Sg · λαλέωrelative clause verb→ intensive perfect (word stands in ongoing effect)λαλέω: 'speak'; the perfect emphasizes the abiding power of what Jesus has spoken — the word remains with them.
ὑμῖνto youDativedative of indirect object
4

μείνατε ἐν ἐμοί, κἀγὼ ἐν ὑμῖν. καθὼς τὸ κλῆμα οὐ δύναται καρπὸν φέρειν ἀφ' ἑαυτοῦ ἐὰν μὴ μένῃ ἐν τῇ ἀμπέλῳ, οὕτως οὐδὲ ὑμεῖς ἐὰν μὴ ἐν ἐμοὶ μένητε.

Abide in me, and I in you. As the branch cannot bear fruit by itself, unless it abides in the vine, neither can you, unless you abide in me.

Command + grounding analogyasyndetonAsyndeton. The double imperative (μείνατε ἐν ἐμοί, κἀγὼ ἐν ὑμῖν — the second clause a verbless imperative/promise) is followed by a καθὼς…οὕτως analogy grounding the command in agricultural necessity. The μένω-root is the chapter's governing word.
μείνατεabideAor Act Impv 2 Pl · μένωmain verb (command)→ constative aorist imperative (enter and remain in a state)μένω: 'remain, abide, stay'; the theological key-word of John 15 (10 occurrences); the aorist imperative summons to the decisive act of remaining-in-Christ.
ἐνinpreposition + dative (sphere of union)
ἐμοίmeDativedative object of ἐν
κἀγὼand Icrasis (καί + ἐγώ); reciprocal subject
ἐνinpreposition + dative (elliptical: 'I [will abide] in you')
ὑμῖνyouDativedative object of ἐν
καθὼςjust ascomparative conjunction (analogy)
τὸtheNominativearticle
κλῆμαbranchNominativesubject of δύναται
οὐnotnegative particle
δύναταιis ablePres Mid Indic 3 Sg · δύναμαιmain verb (modal)→ gnomic present (natural impossibility)δύναμαι: 'be able, have power'; the gnomic present states what is always-and-everywhere true for a detached branch.
καρπὸνfruitAccusativedirect object of φέρειν
φέρεινto bearPres Act Inf · φέρωcomplementary infinitive
ἀφ'frompreposition + genitive (source/origin)
ἑαυτοῦitselfGenitivegenitive reflexive (source: 'on its own')ἑαυτοῦ: reflexive pronoun; ἀφ' ἑαυτοῦ = 'of/from itself, independently.'
ἐὰνunlessconditional conjunction (ἐὰν μή = unless)
μὴnotnegative particle (with ἐὰν = 'unless')
μένῃit abidesPres Act Subj 3 Sg · μένωconditional clause (3rd class condition)→ futuristic present subjunctive
ἐνinpreposition + dative
τῇtheDativearticle
ἀμπέλῳvineDativedative object of ἐν
οὕτωςsocorrelative adverb (completing καθὼς…οὕτως)
οὐδὲneithernegative adverb (correlating with οὐ δύναται above)
ὑμεῖςyouemphatic subject (elliptical: 'you [can bear fruit]')
ἐὰνunlessconditional conjunction
μὴnotnegative particle
ἐνinpreposition + dative
ἐμοὶmeDativedative object of ἐν
μένητεyou abidePres Act Subj 2 Pl · μένωconditional clause verb→ futuristic present subjunctive
5

ἐγώ εἰμι ἡ ἄμπελος, ὑμεῖς τὰ κλήματα. ὁ μένων ἐν ἐμοὶ κἀγὼ ἐν αὐτῷ, οὗτος φέρει καρπὸν πολύν, ὅτι χωρὶς ἐμοῦ οὐ δύνασθε ποιεῖν οὐδέν.

I am the vine; you are the branches. Whoever abides in me and I in him, he it is that bears much fruit, for apart from me you can do nothing.

Restatement and christological declarationasyndetonAsyndeton. The first clause restates the identifications of v.1 in compressed form (no ἀληθινή here — the metaphor is now transparent). The second clause generalizes the abiding principle. The final clause — χωρὶς ἐμοῦ οὐ δύνασθε ποιεῖν οὐδέν — is one of the most absolute statements of human spiritual dependence in the NT.
ἐγώIemphatic subject pronoun
εἰμιamPres Act Indic 1 Sg · εἰμίequative main verb→ gnomic present
theNominativearticle
ἄμπελοςvineNominativepredicate nominative
ὑμεῖςyousubject (nominal sentence)
τὰtheNominativearticle
κλήματαbranchesNominativepredicate nominative (nominal sentence, no verb)
the oneNominativearticle (substantivizing the participle)
μένωνabidingPres Act Ptc Nom Sg Masc · μένωsubstantival participle (subject)→ customary present (ongoing abiding)
ἐνinpreposition + dative
ἐμοὶmeDativedative object of ἐν
κἀγὼand Icrasis (καί + ἐγώ); reciprocal subject
ἐνinpreposition + dative
αὐτῷhimDativedative object of ἐν
οὗτοςthis oneNominativeresumptive demonstrative pronoun (subject)οὗτος: resumptive demonstrative picking up ὁ μένων — a Johannine construction (cf. 14:21).
φέρειbearsPres Act Indic 3 Sg · φέρωmain verb→ gnomic present
καρπὸνfruitAccusativedirect object
πολύνmuchAccusativeattributive adjectiveπολύς: 'much, many'; quantifies the fruit-bearing; cf. 'more fruit' (v.2) and 'much fruit' (v.8) — a progression in abundance.
ὅτιforcausal conjunction
χωρὶςapart frompreposition + genitive (separation)χωρίς: 'apart from, without, separately'; χωρὶς ἐμοῦ = 'cut off from me, without me as source.'
ἐμοῦmeGenitivegenitive object of χωρίς
οὐnotnegative particle
δύνασθεyou are ablePres Mid Indic 2 Pl · δύναμαιmain verb (modal)→ gnomic present
ποιεῖνto doPres Act Inf · ποιέωcomplementary infinitiveποιέω: 'do, make'; the absolute οὐδέν ('nothing at all') makes this a universal negative — total spiritual dependence.
οὐδένnothingAccusativedirect object (universal negative)οὐδέν: 'nothing, not one thing'; the most absolute formulation — not merely 'little' but 'nothing at all' apart from Christ.
6

ἐὰν μή τις μένῃ ἐν ἐμοί, ἐβλήθη ἔξω ὡς τὸ κλῆμα καὶ ἐξηράνθη, καὶ συνάγουσιν αὐτὰ καὶ εἰς τὸ πῦρ βάλλουσιν, καὶ καίεται.

If anyone does not abide in me he is thrown away like a branch and withers; and the branches are gathered, thrown into the fire, and burned.

Negative condition — consequence of non-abidingἐὰν μήThe aorists ἐβλήθη and ἐξηράνθη are gnomic/proverbial aorists expressing what regularly and inevitably happens (not a past event reported). The subject shifts from the singular branch to the plural αὐτά (branches), then ends with a present καίεται. The fire-imagery evokes Ezek 15:1–8 (the vine-branches useless except for fuel) and has eschatological resonance.
ἐὰνifconditional conjunction (3rd class)
μήnotnegative particle
τιςanyoneNominativeindefinite pronoun (subject)
μένῃabidesPres Act Subj 3 Sg · μένωprotasis verb (conditional)→ futuristic present subjunctive
ἐνinpreposition + dative
ἐμοίmeDativedative object of ἐν
ἐβλήθηhe is thrownAor Pass Indic 3 Sg · βάλλωapodosis main verb→ gnomic aorist (proverbial inevitability)βάλλω: 'throw, cast'; the passive implies a divine or human agent removing the fruitless branch; gnomic aorist states universal truth.
ἔξωoutsideadverb of placeἔξω: 'outside, out'; the spatial metaphor of expulsion from the vine-space.
ὡςlikecomparative conjunction
τὸtheNominativearticle
κλῆμαbranchNominativecomparative object (simile)
καὶandcoordinating conjunction
ἐξηράνθηwithersAor Pass Indic 3 Sg · ξηραίνωcoordinate main verb→ gnomic aoristξηραίνω: 'dry up, wither'; a detached vine-branch dries out rapidly; the imagery evokes Ezek 15:4.
καὶandcoordinating conjunction
συνάγουσινthey gatherPres Act Indic 3 Pl · συνάγωmain verb (indefinite plural subject)→ gnomic presentσυνάγω: 'gather together'; the shift to plural subject (workers/harvesters) is natural in agricultural setting.
αὐτὰthemAccusativedirect object (plural: branches)
καὶandcoordinating conjunction
εἰςintopreposition + accusative (direction)
τὸtheAccusativearticle
πῦρfireAccusativeobject of εἰς (direction)πῦρ: 'fire'; eschatological resonance (cf. Matt 13:40–42; Ezek 15:4–7); judgment on fruitless profession.
βάλλουσινthey throwPres Act Indic 3 Pl · βάλλωmain verb→ gnomic present
καὶandcoordinating conjunction
καίεταιit burnsPres Mid/Pass Indic 3 Sg · καίωmain verb→ gnomic presentκαίω: 'burn, kindle'; the present tense at the end is vivid — the ongoing burning of cast-off branches.
7

ἐὰν μείνητε ἐν ἐμοὶ καὶ τὰ ῥήματά μου ἐν ὑμῖν μείνῃ, ὃ ἐὰν θέλητε αἰτήσασθε, καὶ γενήσεται ὑμῖν.

If you abide in me, and my words abide in you, ask whatever you wish, and it will be done for you.

Positive condition — the promise of answered prayerἐὰνThe conditional now turns positive (contrasting with v.6). The two conditions — abiding in Christ and his words abiding in us — frame the promise of prayer. The 'whatever you wish' is therefore not unlimited but bounded by the transformation worked by the abiding word; the disciple's desires are conformed to Christ's.
ἐὰνifconditional conjunction
μείνητεyou abideAor Act Subj 2 Pl · μένωprotasis verb→ constative aorist subjunctive
ἐνinpreposition + dative
ἐμοὶmeDativedative object of ἐν
καὶandcoordinating conjunction
τὰtheNominativearticle
ῥήματάwordsNominativesubject of μείνῃῥῆμα: 'word, saying'; distinct from λόγος (v.3) — often individual utterances rather than the word as a whole; here parallel to λόγος in function.
μουmyGenitivegenitive of possession
ἐνinpreposition + dative
ὑμῖνyouDativedative object of ἐν
μείνῃabidesAor Act Subj 3 Sg · μένωprotasis verb (second condition)→ constative aorist subjunctive
whateverAccusativerelative pronoun (object of αἰτήσασθε; proleptic)
ἐὰνifindefinite relative particle (ὃ ἐὰν = 'whatever')
θέλητεyou wishPres Act Subj 2 Pl · θέλωrelative clause verb (indefinite)→ futuristic present subjunctiveθέλω: 'wish, desire, will'; the desires of the abiding disciple are being transformed to align with Christ's will.
αἰτήσασθεaskAor Mid Impv 2 Pl · αἰτέωmain verb (command, apodosis)→ constative aorist imperativeαἰτέω: 'ask, request'; the middle voice emphasizes asking for one's own benefit; the aorist imperative is decisive — 'go ahead and ask.'
καὶandcoordinating conjunction
γενήσεταιit will be doneFut Mid Indic 3 Sg · γίνομαιmain verb (promise)→ predictive futureγίνομαι: 'become, happen, be done'; the divine passive is implied — God will accomplish it.
ὑμῖνfor youDativedative of advantage
8

ἐν τούτῳ ἐδοξάσθη ὁ πατήρ μου, ἵνα καρπὸν πολὺν φέρητε καὶ γένησθε ἐμοὶ μαθηταί.

By this my Father is glorified, that you bear much fruit and so prove to be my disciples.

Purpose / result — the Father's glorification through fruit-bearingἐν τούτῳἐν τούτῳ ('in/by this') is anticipatory, explained by the ἵνα-clause. The aorist ἐδοξάσθη is either gnomic or proleptic (the glorification is as certain as if already accomplished). Bearing much fruit is both the proof of discipleship (γένησθε μαθηταί) and the occasion of the Father's glorification.
ἐνbypreposition + dative (means/sphere)
τούτῳthisDativedemonstrative pronoun (anticipatory, explained by ἵνα-clause)
ἐδοξάσθηis glorifiedAor Pass Indic 3 Sg · δοξάζωmain verb→ gnomic aorist (proverbial glorification)δοξάζω: 'glorify, honor'; the passive points to the Father as the recipient of glory; this is a key Johannine concern (cf. 13:31; 14:13; 17:1).
theNominativearticle
πατήρFatherNominativesubject
μουmyGenitivegenitive of relationship
ἵναthatepexegetic conjunction (explains τούτῳ)
καρπὸνfruitAccusativedirect object of φέρητε
πολὺνmuchAccusativeattributive adjective
φέρητεyou bearPres Act Subj 2 Pl · φέρωἵνα-clause verb→ futuristic present subjunctive
καὶandcoordinating conjunction
γένησθεbecome / prove to beAor Mid Subj 2 Pl · γίνομαιἵνα-clause verb→ constative aorist subjunctiveγίνομαι: 'become'; γένησθε μαθηταί = 'become my disciples' — some read as 'prove to be'; the becoming suggests that fruit-bearing is the ongoing evidence of genuine discipleship.
ἐμοὶmyDativedative of possession (predicative)
μαθηταίdisciplesNominativepredicate nominativeμαθητής: 'learner, disciple'; the discipleship identity is proved and realized through the fruit-bearing that glorifies the Father.
9

καθὼς ἠγάπησέν με ὁ πατήρ, κἀγὼ ὑμᾶς ἠγάπησα· μείνατε ἐν τῇ ἀγάπῃ τῇ ἐμῇ.

As the Father has loved me, so I have loved you. Abide in my love.

Analogy — the love-chain grounds the abiding commandκαθὼςThe discourse shifts from vine-metaphor to love-language. The καθὼς…κἀγὼ parallelism grounds the imperative: the measure and model of Jesus' love for the disciples is the Father's love for Jesus. The shift from μένω ἐν ἐμοί (v.4–7) to μένω ἐν τῇ ἀγάπῃ identifies the two — abiding in Christ is abiding in his love.
καθὼςjust ascomparative conjunction
ἠγάπησένlovedAor Act Indic 3 Sg · ἀγαπάωmain verb (comparative clause)→ constative aorist (whole of the Father's eternal love summed up)ἀγαπάω: the Johannine love-word par excellence; the constative aorist encompasses the whole redemptive love of the Father for the Son.
μεmeAccusativedirect object
theNominativearticle
πατήρFatherNominativesubject
κἀγὼso Icrasis (καί + ἐγώ); main clause subject
ὑμᾶςyouAccusativedirect object
ἠγάπησαhave lovedAor Act Indic 1 Sg · ἀγαπάωmain verb→ constative aorist
μείνατεabideAor Act Impv 2 Pl · μένωmain verb (imperative)→ constative aorist imperative
ἐνinpreposition + dative (sphere)
τῇtheDativearticle
ἀγάπῃloveDativedative object of ἐν (sphere of love)ἀγάπη: 'love'; the noun form appearing here as the sphere of the imperative; vv.9–10 equate abiding in Jesus with abiding in his love.
τῇtheDativearticle (attributive position with pronoun)
ἐμῇmyDativepossessive adjective (attributive)
10

ἐὰν τὰς ἐντολάς μου τηρήσητε, μενεῖτε ἐν τῇ ἀγάπῃ μου, καθὼς ἐγὼ τὰς ἐντολὰς τοῦ πατρός μου τετήρηκα καὶ μένω ἐν τῇ ἀγάπῃ αὐτοῦ.

If you keep my commandments, you will abide in my love, just as I have kept my Father's commandments and abide in his love.

Condition — the path of abiding in loveἐὰνThe condition is obedience to Jesus' commandments — the love-obedience nexus (cf. 14:15, 21, 23). The model is christological: Jesus kept the Father's commandments and abides in the Father's love (τετήρηκα is a perfect of completed-with-ongoing-result; μένω is gnomic present). The disciple is called to the same pattern.
ἐὰνifconditional conjunction
τὰςtheAccusativearticle
ἐντολάςcommandmentsAccusativedirect object of τηρήσητε (fronted)ἐντολή: 'commandment, injunction'; the Johannine singular commandment is love (v.12; 13:34), but the plural ἐντολαί encompasses all Jesus' directives.
μουmyGenitivegenitive of possession
τηρήσητεyou keepAor Act Subj 2 Pl · τηρέωprotasis verb→ constative aorist subjunctiveτηρέω: 'keep, guard, observe'; in John the love-obedience nexus uses τηρέω for keeping the commandments (14:15, 21; 15:10).
μενεῖτεyou will abideFut Act Indic 2 Pl · μένωapodosis main verb→ predictive future
ἐνinpreposition + dative
τῇtheDativearticle
ἀγάπῃloveDativedative object of ἐν
μουmyGenitivegenitive of possession
καθὼςjust ascomparative conjunction (christological model)
ἐγὼIemphatic subject pronoun
τὰςtheAccusativearticle
ἐντολὰςcommandmentsAccusativedirect object of τετήρηκα
τοῦtheGenitivearticle
πατρόςFatherGenitivegenitive of source/relationship
μουmyGenitivegenitive of relationship
τετήρηκαI have keptPerf Act Indic 1 Sg · τηρέωmain verb→ intensive perfect (kept and the keeping stands)
καὶandcoordinating conjunction
μένωI abidePres Act Indic 1 Sg · μένωmain verb→ gnomic present (ongoing reality)
ἐνinpreposition + dative
τῇtheDativearticle
ἀγάπῃloveDativedative object of ἐν
αὐτοῦhisGenitivegenitive of possession
11

Ταῦτα λελάληκα ὑμῖν ἵνα ἡ χαρὰ ἡ ἐμὴ ἐν ὑμῖν ᾖ καὶ ἡ χαρὰ ὑμῶν πληρωθῇ.

These things I have spoken to you, so that my joy may be in you, and that your joy may be full.

Purpose — the aim of the whole vine discourseΤαῦταThe summary formula ταῦτα λελάληκα ὑμῖν (also at 14:25; 16:1, 4, 25, 33) closes a discourse unit and states its purpose. The double ἵνα clause points to joy: first Jesus' own joy dwelling in the disciples, then the disciples' joy being complete. The perfect λελάληκα indicates the discourse just given stands as a completed whole.
Ταῦταthese thingsAccusativedirect object (fronted, summary reference)
λελάληκαI have spokenPerf Act Indic 1 Sg · λαλέωmain verb→ intensive perfectλαλέω: 'speak'; the discourse-closing formula (cf. 16:1, 4, 33); the perfect emphasizes the enduring availability of the spoken word.
ὑμῖνto youDativedative of indirect object
ἵναso thatpurpose conjunction
theNominativearticle
χαρὰjoyNominativesubject of ᾖχαρά: 'joy'; the joy of Jesus is the same joy he has in the Father's love and his own obedience; it overflows into the disciples.
theNominativearticle (attributive with pronoun)
ἐμὴmyNominativepossessive adjective (attributive)
ἐνinpreposition + dative
ὑμῖνyouDativedative object of ἐν
may bePres Act Subj 3 Sg · εἰμίἵνα-clause verb→ futuristic present subjunctive
καὶandcoordinating conjunction
theNominativearticle
χαρὰjoyNominativesubject of πληρωθῇ
ὑμῶνyourGenitivegenitive of possession
πληρωθῇmay be fullAor Pass Subj 3 Sg · πληρόωἵνα-clause verb→ constative aorist subjunctiveπληρόω: 'fill, fulfill, complete'; πεπληρωμένη/πληρωθῇ ἡ χαρά = 'joy brought to its full measure' (cf. 16:24; 17:13; 1 John 1:4).
12

αὕτη ἐστὶν ἡ ἐντολὴ ἡ ἐμή, ἵνα ἀγαπᾶτε ἀλλήλους καθὼς ἠγάπησα ὑμᾶς.

This is my commandment, that you love one another as I have loved you.

Command — the singular commandment specifiedasyndetonAsyndeton. The definite article + ἐμή marks this as the commandment par excellence (cf. 13:34 'a new commandment'). The content (ἵνα-clause) and the measure (καθὼς ἠγάπησα ὑμᾶς) together make this the fullest formulation of the love-commandment in John's Gospel.
αὕτηthisNominativedemonstrative pronoun (subject; cataphoric — explained by ἵνα)
ἐστὶνisPres Act Indic 3 Sg · εἰμίequative main verb→ gnomic present
theNominativearticle
ἐντολὴcommandmentNominativepredicate nominativeἐντολή: 'commandment'; with the article + possessive ἐμή = 'the commandment that is distinctively mine'; cf. 13:34.
theNominativearticle (attributive position)
ἐμήmyNominativepossessive adjective
ἵναthatepexegetic conjunction (content of the commandment)
ἀγαπᾶτεyou lovePres Act Subj 2 Pl · ἀγαπάωἵνα-clause verb (content of commandment)→ customary present subjunctive (ongoing love)ἀγαπάω: the present tense emphasizes ongoing, habitual love — not a single act but a persistent disposition.
ἀλλήλουςone anotherAccusativedirect object (reciprocal pronoun)ἀλλήλων: 'one another, each other'; the mutuality defines the community of love.
καθὼςascomparative conjunction (standard of love)
ἠγάπησαI have lovedAor Act Indic 1 Sg · ἀγαπάωcomparative clause verb→ constative aorist (the whole of Jesus' redemptive love)
ὑμᾶςyouAccusativedirect object
13

μείζονα ταύτης ἀγάπην οὐδεὶς ἔχει, ἵνα τις τὴν ψυχὴν αὐτοῦ θῇ ὑπὲρ τῶν φίλων αὐτοῦ.

Greater love than this no one has, that someone lays down his life for his friends.

Grounds (maxim) — the supreme measure of loveasyndetonA maxim grounding the love-commandment by pointing to the ultimate instantiation. The comparative μείζονα + genitive of comparison ταύτης; the ἵνα-clause is epexegetic of ταύτης (explaining 'this'). Jesus speaks proleptically of his own death. The friends-language anticipates v.14–15.
μείζοναgreaterAccusativepredicate adjective (comparative, fronted)μείζων: comparative of μέγας; 'greater, larger'; fronted for emphasis — the superlative love comes first syntactically.
ταύτηςthan thisGenitivegenitive of comparison
ἀγάπηνloveAccusativedirect object of ἔχει (also subject of comparison)
οὐδεὶςno oneNominativesubject (universal negative)οὐδείς: 'no one, none'; absolute negation — not even the greatest human love exceeds this.
ἔχειhasPres Act Indic 3 Sg · ἔχωmain verb→ gnomic presentἔχω: 'have, hold'; the gnomic present states an eternal truth about the supreme form of love.
ἵναthatepexegetic conjunction (explains ταύτης)
τιςsomeoneNominativeindefinite pronoun (subject of ἵνα-clause)
τὴνtheAccusativearticle
ψυχὴνlifeAccusativedirect object of θῇψυχή: 'soul, life'; τὴν ψυχὴν τιθέναι = 'to lay down one's life' — a Johannine idiom (cf. 10:11, 15, 17, 18; 13:37–38).
αὐτοῦhisGenitivegenitive of possession
θῇlays downAor Act Subj 3 Sg · τίθημιἵνα-clause verb→ constative aorist subjunctiveτίθημι: 'place, put, lay'; τίθημι τὴν ψυχήν = 'lay down the life' — the shepherd imagery of John 10 transferred here to the friend.
ὑπὲρforpreposition + genitive (substitution / benefit)ὑπέρ: 'on behalf of, for the sake of'; the substitutionary/representative preposition in atonement contexts (cf. 6:51; 10:11; 11:50–52).
τῶνtheGenitivearticle
φίλωνfriendsGenitivegenitive object of ὑπέρφίλος: 'friend'; anticipates vv.14–15 where the disciples are named φίλοι; the shift from ἀδελφοί (brothers) to φίλοι elevates the intimacy.
αὐτοῦhisGenitivegenitive of possession (objective relationship)
14

ὑμεῖς φίλοι μού ἐστε ἐὰν ποιῆτε ὃ ἐγὼ ἐντέλλομαι ὑμῖν.

You are my friends if you do what I command you.

Application — the condition of friendshipasyndetonAsyndeton. The status 'friend' (φίλος) is conferred conditionally — the condition is not emotional attachment but obedience (ποιῆτε ὃ ἐντέλλομαι). This is not earning friendship but defining the structure of the relationship: the friend of Jesus is the one who lives in conformity to his will.
ὑμεῖςyouemphatic subject pronoun
φίλοιfriendsNominativepredicate nominativeφίλος: 'friend'; a significant elevation from δοῦλος (v.15); classical φιλία implies mutual disclosure and affection — Jesus redefines friendship as grounded in his initiative and their obedience.
μούmyGenitivegenitive of relationship (possessive)
ἐστεyou arePres Act Indic 2 Pl · εἰμίequative main verb→ gnomic present
ἐὰνifconditional conjunction
ποιῆτεyou doPres Act Subj 2 Pl · ποιέωprotasis verb→ customary present subjunctive (ongoing obedience)
whatAccusativerelative pronoun (direct object of ποιῆτε)
ἐγὼIemphatic subject
ἐντέλλομαιcommandPres Mid Indic 1 Sg · ἐντέλλομαιrelative clause verb→ customary present (ongoing command)ἐντέλλομαι: 'command, charge, give instruction'; middle voice is standard for this verb; the same root as ἐντολή.
ὑμῖνyouDativedative of indirect object
15

οὐκέτι λέγω ὑμᾶς δούλους, ὅτι ὁ δοῦλος οὐκ οἶδεν τί ποιεῖ αὐτοῦ ὁ κύριος· ὑμᾶς δὲ εἴρηκα φίλους, ὅτι πάντα ἃ ἤκουσα παρὰ τοῦ πατρός μου ἐγνώρισα ὑμῖν.

No longer do I call you servants, for the servant does not know what his master is doing; but I have called you friends, for all that I have heard from my Father I have made known to you.

Contrast — elevation from slave to friend through disclosureοὐκέτιThe slave/friend contrast rests on the criterion of knowledge: the slave is kept ignorant of the master's plans; the friend is given full disclosure. Jesus has given the disciples everything the Father told him — total transparency. The perfect εἴρηκα ('I have called') and ἐγνώρισα ('I have made known') record definitive past actions with present standing.
οὐκέτιno longertemporal negative adverbοὐκέτι: 'no longer, not anymore'; marks a transition in the relationship — the old category is now superseded.
λέγωI callPres Act Indic 1 Sg · λέγωmain verb→ gnomic present (declaration of current stance)λέγω: 'say, call, name'; here in a predicative use — 'I designate/call you.'
ὑμᾶςyouAccusativedirect object (accusative + predicate accusative)
δούλουςservantsAccusativepredicate accusative (object complement)δοῦλος: 'slave, servant'; the former designation now formally set aside; in v.20 the servant-master relation is still used for explaining persecution — a different point.
ὅτιforcausal conjunction
theNominativearticle
δοῦλοςservantNominativesubject
οὐκnotnegative particle
οἶδενknowsPerf Act Indic 3 Sg · οἶδαmain verb→ intensive perfect used as present (stative knowledge)οἶδα: 'know' (perfect used as present); the slave's ignorance is structural, not incidental — masters do not explain themselves to slaves.
τίwhatAccusativeinterrogative pronoun (object of indirect question)
ποιεῖis doingPres Act Indic 3 Sg · ποιέωverb of indirect question→ progressive present
αὐτοῦhisGenitivegenitive of possession
theNominativearticle
κύριοςmasterNominativesubject of ποιεῖκύριος: 'lord, master'; here in the social sense of slave-owner; not a christological title in this immediate context.
ὑμᾶςyouAccusativedirect object (object + predicate accusative)
δὲbutadversative conjunction
εἴρηκαI have calledPerf Act Indic 1 Sg · λέγω/εἶπονmain verb→ intensive perfect (the designation stands)εἴρηκα: perfect of λέγω; the definitive, standing declaration of Jesus — 'I have called you friends and it stands.'
φίλουςfriendsAccusativepredicate accusative
ὅτιforcausal conjunction
πάνταall thingsAccusativedirect object (fronted for emphasis)
whichAccusativerelative pronoun (object of ἤκουσα)
ἤκουσαI heardAor Act Indic 1 Sg · ἀκούωrelative clause verb→ constative aorist (the complete body of the Father's disclosure)ἀκούω: 'hear'; cf. 8:26, 40; 12:49–50 — Jesus speaks only what the Father has given him to say.
παρὰfrompreposition + genitive (source)
τοῦtheGenitivearticle
πατρόςFatherGenitivegenitive object of παρά (source)
μουmyGenitivegenitive of relationship
ἐγνώρισαI have made knownAor Act Indic 1 Sg · γνωρίζωmain verb→ constative aoristγνωρίζω: 'make known, disclose'; cf. 17:26 (the climax of the prayer: 'I made known your name'). Total disclosure to the disciples is the ground of friendship.
ὑμῖνto youDativedative of indirect object
16

οὐχ ὑμεῖς με ἐξελέξασθε, ἀλλ' ἐγὼ ἐξελεξάμην ὑμᾶς, καὶ ἔθηκα ὑμᾶς ἵνα ὑμεῖς ὑπάγητε καὶ καρπὸν φέρητε καὶ ὁ καρπὸς ὑμῶν μένῃ, ἵνα ὅ τι ἂν αἰτήσητε τὸν πατέρα ἐν τῷ ὀνόματί μου δῷ ὑμῖν.

You did not choose me, but I chose you and appointed you that you should go and bear fruit and that your fruit should abide, so that whatever you ask the Father in my name, he may give it to you.

Contrast — the priority and initiative of electionοὐχ…ἀλλ'The election emphasis (ἐγὼ ἐξελεξάμην ὑμᾶς) is emphatic — Jesus took the initiative, not the disciples. The double ἵνα-clause specifies the purpose of election: bearing lasting fruit and answered prayer. The fruit that μένῃ (abides) echoes the whole μένω-theme; 'abiding fruit' probably refers to enduring converts/mission results.
οὐχnotnegative particle (emphatic; with ὑμεῖς)
ὑμεῖςyouemphatic subject (contrast with ἐγώ)
μεmeAccusativedirect object
ἐξελέξασθεchoseAor Mid Indic 2 Pl · ἐκλέγομαιmain verb→ constative aoristἐκλέγομαι: 'choose, select, elect'; the middle voice is standard — 'choose for oneself.'
ἀλλ'butadversative conjunction (strong contrast)
ἐγὼIemphatic subject pronoun
ἐξελεξάμηνchoseAor Mid Indic 1 Sg · ἐκλέγομαιmain verb→ constative aorist
ὑμᾶςyouAccusativedirect object
καὶandcoordinating conjunction
ἔθηκαappointedAor Act Indic 1 Sg · τίθημιmain verb→ constative aoristτίθημι: 'place, appoint'; ἔθηκα ὑμᾶς = 'I appointed you' — a commissioning sense (cf. Acts 13:47 LXX; 1 Tim 2:7).
ὑμᾶςyouAccusativedirect object of ἔθηκα
ἵναso thatpurpose conjunction
ὑμεῖςyouemphatic subject (within ἵνα-clause)
ὑπάγητεgoPres Act Subj 2 Pl · ὑπάγωἵνα-clause verb→ futuristic present subjunctive (mission-going)ὑπάγω: 'go away, depart'; here the going of missionary commission (cf. Matt 28:19 πορευθέντες).
καὶandcoordinating conjunction
καρπὸνfruitAccusativedirect object
φέρητεyou bearPres Act Subj 2 Pl · φέρωἵνα-clause verb→ futuristic present subjunctive
καὶandcoordinating conjunction
theNominativearticle
καρπὸςfruitNominativesubject of μένῃ
ὑμῶνyourGenitivegenitive of possession
μένῃmay abidePres Act Subj 3 Sg · μένωἵνα-clause verb→ futuristic present subjunctiveμένω: 'abide, remain'; καρπὸς μένων = 'lasting fruit' — the fruit endures, perhaps alluding to converts who remain in the faith.
ἵναso thatpurpose conjunction (second ἵνα, result of fruit-bearing)
whateverAccusativerelative pronoun (object of αἰτήσητε)
τιanyAccusativeindefinite particle (ὅ τι ἄν = 'whatever')
ἂνevermodal particle (generalizing the relative)
αἰτήσητεyou askAor Act Subj 2 Pl · αἰτέωrelative clause verb→ constative aorist subjunctive
τὸνtheAccusativearticle
πατέραFatherAccusativedirect object of αἰτήσητε
ἐνinpreposition + dative (sphere / mediating name)
τῷtheDativearticle
ὀνόματίnameDativedative object of ἐν (prayer in Jesus' name)ὄνομα: 'name'; ἐν τῷ ὀνόματί μου = prayer authorized by and through Jesus (cf. 14:13–14; 16:23–24).
μουmyGenitivegenitive of possession
δῷhe may giveAor Act Subj 3 Sg · δίδωμιἵνα-clause verb (apodosis of prayer promise)→ constative aorist subjunctiveδίδωμι: 'give'; it is the Father who gives in response to prayer in Jesus' name — a Trinitarian dynamic.
ὑμῖνyouDativedative of advantage
17

ταῦτα ἐντέλλομαι ὑμῖν, ἵνα ἀγαπᾶτε ἀλλήλους.

These things I command you, so that you will love one another.

Summary — the whole section sealed with the love-commandmentταῦταA brief summarizing closure of the love-section (vv.9–17) before the abrupt pivot to the world-hatred unit (v.18). The command is identical in content to v.12; the framing here with ταῦτα ἐντέλλομαι echoes the discourse-closing formulas. Love one another is the center to which election, friendship, and fruitful mission all point.
ταῦταthese thingsAccusativedirect object (fronted summary)
ἐντέλλομαιI commandPres Mid Indic 1 Sg · ἐντέλλομαιmain verb→ gnomic presentἐντέλλομαι: 'command, charge'; the present tense gives the command an ongoing, living quality.
ὑμῖνyouDativedative of indirect object
ἵναso thatpurpose conjunction
ἀγαπᾶτεyou lovePres Act Subj 2 Pl · ἀγαπάωἵνα-clause verb→ customary present subjunctive
ἀλλήλουςone anotherAccusativedirect object (reciprocal pronoun)
18

Εἰ ὁ κόσμος ὑμᾶς μισεῖ, γινώσκετε ὅτι ἐμὲ πρῶτον ὑμῶν μεμίσηκεν.

If the world hates you, know that it has hated me before it hated you.

Condition (1st class) — grounding the world-hatred by priorityΕἰThe abrupt transition: from love-one-another (v.17) to the world's hatred (v.18). The 1st-class conditional (εἰ + indicative) presents the hatred as a given reality. The perfect μεμίσηκεν ('has hated') stresses the prior and standing hatred of the world toward Jesus — a present reality grounded in past action.
Εἰifconditional conjunction (1st class: assumed true)
theNominativearticle
κόσμοςworldNominativesubjectκόσμος: 'world'; in John's distinctive usage, the organized system of human existence in rebellion against God (not the created order). The world-hatred unit (vv.18–25) has 6 occurrences of κόσμος.
ὑμᾶςyouAccusativedirect object
μισεῖhatesPres Act Indic 3 Sg · μισέωprotasis verb→ progressive present (ongoing hatred)μισέω: 'hate'; the world's hatred of the disciples is the mirror of its hatred of Jesus — a structural enmity, not a personal quarrel.
γινώσκετεknowPres Act Indic/Impv 2 Pl · γινώσκωmain verb (apodosis; ambiguous indicative/imperative)→ gnomic present or present imperativeγινώσκω: 'know, come to know'; the indicative ('you know') and imperative ('know!') readings are both grammatically possible here.
ὅτιthatconjunction (introducing indirect object of knowledge)
ἐμὲmeAccusativedirect object (fronted for emphasis)
πρῶτονfirstadverb (temporal priority)πρῶτον: 'first'; the priority of Jesus' being hated establishes the pattern and explanation for the disciples' rejection.
ὑμῶνbefore youGenitivegenitive of comparison (with πρῶτον: 'first in relation to you')
μεμίσηκενhas hatedPerf Act Indic 3 Sg · μισέωobject clause verb→ intensive perfect (hatred stands as a current reality with past basis)
19

εἰ ἐκ τοῦ κόσμου ἦτε, ὁ κόσμος ἂν τὸ ἴδιον ἐφίλει· ὅτι δὲ ἐκ τοῦ κόσμου οὐκ ἐστέ, ἀλλ' ἐγὼ ἐξελεξάμην ὑμᾶς ἐκ τοῦ κόσμου, διὰ τοῦτο μισεῖ ὑμᾶς ὁ κόσμος.

If you were of the world, the world would love you as its own; but because you are not of the world, but I chose you out of the world, therefore the world hates you.

Contrary-to-fact condition + causal inference explaining the hatredεἰ…ὅτι δέ…διὰ τοῦτοA 2nd-class (contrary-to-fact) condition (εἰ + imperfect indicative + ἄν): 'if you were of the world [but you are not].' The explanation is election: Jesus chose them out of the world. The world loves τὸ ἴδιον ('its own') — those who belong to it — and hates what has been removed from its domain.
εἰifconditional conjunction (2nd class: contrary-to-fact)
ἐκofpreposition + genitive (source/origin)
τοῦtheGenitivearticle
κόσμουworldGenitivegenitive object of ἐκ
ἦτεyou wereImpf Act Indic 2 Pl · εἰμίprotasis verb (2nd-class condition: imperfect)→ progressive imperfect (continuous hypothetical state)
theNominativearticle
κόσμοςworldNominativesubject of ἐφίλει
ἂνwouldmodal particle (apodosis of 2nd-class condition)
τὸtheAccusativearticle (substantivizing adjective)
ἴδιονits ownAccusativedirect object (substantival adjective: 'what belongs to it')ἴδιος: 'one's own, belonging to oneself'; τὸ ἴδιον = 'what is its own, its own kind'; the world has an instinct to embrace those who share its nature.
ἐφίλειwould loveImpf Act Indic 3 Sg · φιλέωapodosis verb (2nd-class condition)→ progressive imperfect in contrary-to-fact apodosisφιλέω: 'love (with affection)'; the world's love is conditional on membership — it loves those who are its own.
ὅτιbut becausecausal conjunction (with δέ: 'but because')
δὲbutadversative particle
ἐκofpreposition + genitive
τοῦtheGenitivearticle
κόσμουworldGenitivegenitive object of ἐκ
οὐκnotnegative particle
ἐστέyou arePres Act Indic 2 Pl · εἰμίmain verb→ gnomic present
ἀλλ'butadversative conjunction
ἐγὼIemphatic subject pronoun
ἐξελεξάμηνchoseAor Mid Indic 1 Sg · ἐκλέγομαιmain verb→ constative aorist (the decisive election)
ὑμᾶςyouAccusativedirect object
ἐκout ofpreposition + genitive (source: election from)
τοῦtheGenitivearticle
κόσμουworldGenitivegenitive object of ἐκ
διὰbecause ofpreposition + accusative (cause)
τοῦτοthisAccusativedemonstrative pronoun (retrospective: the election-from-world)
μισεῖhatesPres Act Indic 3 Sg · μισέωmain verb→ progressive present
ὑμᾶςyouAccusativedirect object
theNominativearticle
κόσμοςworldNominativesubject (post-verbal for emphasis)
20

μνημονεύετε τοῦ λόγου οὗ ἐγὼ εἶπον ὑμῖν· οὐκ ἔστιν δοῦλος μείζων τοῦ κυρίου αὐτοῦ. εἰ ἐμὲ ἐδίωξαν, καὶ ὑμᾶς διώξουσιν· εἰ τὸν λόγον μου ἐτήρησαν, καὶ τὸν ὑμέτερον τηρήσουσιν.

Remember the word that I said to you: 'A servant is not greater than his master.' If they persecuted me, they will also persecute you. If they kept my word, they will also keep yours.

Reminder — the servant-master principle applied to persecutionμνημονεύετεThe maxim (δοῦλος μείζων...) was spoken at the footwashing (13:16); here it is applied to persecution, not service. The two εἰ-clauses are both 1st-class conditions (assumed true). The second clause — 'if they kept my word, they will keep yours' — is a note of hope within the prediction of persecution: some will receive the disciples' message.
μνημονεύετεrememberPres Act Impv 2 Pl · μνημονεύωmain verb (command)→ progressive present imperative (keep remembering)μνημονεύω: 'remember, keep in mind'; the disciples are to carry the maxim as an interpretive key for their experience.
τοῦtheGenitivearticle
λόγουwordGenitivegenitive object of μνημονεύετελόγος: 'word'; μνημονεύω + genitive is standard.
οὗthatGenitiverelative pronoun (genitive of attraction with λόγου)
ἐγὼIemphatic subject
εἶπονsaidAor Act Indic 1 Sg · λέγωrelative clause verb→ constative aorist
ὑμῖνto youDativedative of indirect object
οὐκnotnegative particle
ἔστινisPres Act Indic 3 Sg · εἰμίequative main verb (maxim)→ gnomic present
δοῦλοςservantNominativesubject
μείζωνgreaterNominativepredicate adjective (comparative)
τοῦtheGenitivearticle
κυρίουmasterGenitivegenitive of comparison (with μείζων)
αὐτοῦhisGenitivegenitive of possession
εἰifconditional conjunction (1st class)
ἐμὲmeAccusativedirect object (fronted for emphasis)
ἐδίωξανthey persecutedAor Act Indic 3 Pl · διώκωprotasis verb→ constative aorist (the whole of Jesus' persecution)διώκω: 'pursue, persecute'; in the context of the 'world's' opposition to Jesus and his messengers.
καὶalsoadverb (also, even — not merely conjunction)
ὑμᾶςyouAccusativedirect object
διώξουσινthey will persecuteFut Act Indic 3 Pl · διώκωapodosis verb→ predictive future
εἰifconditional conjunction (1st class)
τὸνtheAccusativearticle
λόγονwordAccusativedirect object
μουmyGenitivegenitive of possession
ἐτήρησανthey keptAor Act Indic 3 Pl · τηρέωprotasis verb→ constative aorist
καὶalsoadverb (also)
τὸνtheAccusativearticle
ὑμέτερονyoursAccusativepossessive adjective (substantival: 'your word')ὑμέτερος: 'your (plural)'; the possessive adjective used substantivally — 'your [word].'
τηρήσουσινthey will keepFut Act Indic 3 Pl · τηρέωapodosis verb→ predictive future
21

ἀλλὰ ταῦτα πάντα ποιήσουσιν ὑμῖν διὰ τὸ ὄνομά μου, ὅτι οὐκ οἴδασιν τὸν πέμψαντά με.

But all these things they will do to you on account of my name, because they do not know him who sent me.

Adversative — the ground of the world's persecutionἀλλὰThe adversative ἀλλά pivots from the (hopeful) second condition of v.20 to the dominant reality: persecution on account of the name. The root cause is theological ignorance — οὐκ οἴδασιν τὸν πέμψαντά με — a failure to know the Father, which is the fundamental Johannine definition of lostness (cf. 17:25).
ἀλλὰbutadversative conjunction
ταῦταthese thingsAccusativedirect object (fronted summary: the persecution)
πάνταallAccusativeattributive adjective (universal quantifier)
ποιήσουσινthey will doFut Act Indic 3 Pl · ποιέωmain verb→ predictive future
ὑμῖνto youDativedative of disadvantage
διὰon account ofpreposition + accusative (cause)
τὸtheAccusativearticle
ὄνομάnameAccusativeobject of διά (cause)ὄνομα: 'name'; bearing the name of Jesus is itself the cause of the world's hostility — a persecution rooted in identity, not in individual conduct.
μουmyGenitivegenitive of possession
ὅτιbecausecausal conjunction
οὐκnotnegative particle
οἴδασινthey knowPerf Act Indic 3 Pl · οἶδαmain verb→ stative perfect (present state of ignorance)οἶδα: 'know'; the perfect of οἶδα functions as a present stative — 'they are in a state of not-knowing.'
τὸνthe oneAccusativearticle (substantivizing participle)
πέμψαντάwho sentAor Act Ptc Acc Sg Masc · πέμπωsubstantival participle (object of οἴδασιν)→ constative aorist (the single act of sending)πέμπω: 'send'; τὸν πέμψαντά με = 'the one who sent me' — a Johannine formula for the Father (cf. 5:23, 37; 6:44; 8:16, 18).
μεmeAccusativedirect object of πέμψαντά
22

εἰ μὴ ἦλθον καὶ ἐλάλησα αὐτοῖς, ἁμαρτίαν οὐκ εἴχοσαν· νῦν δὲ πρόφασιν οὐκ ἔχουσιν περὶ τῆς ἁμαρτίας αὐτῶν.

If I had not come and spoken to them, they would not have sin; but now they have no excuse for their sin.

Contrary-to-fact condition — the removal of excuse by Jesus' wordεἰ μή2nd-class condition (εἰ μή + aorist indicative; imperfect εἴχοσαν in apodosis): the coming and speaking of Jesus have removed the world's possible excuse. The νῦν δέ is temporal and logical: 'as it is now, they have no excuse.' The pair word/work (vv.22, 24) forms a chiasm removing all excuse.
εἰifconditional conjunction (2nd class: contrary-to-fact)
μὴnotnegative particle (with εἰ = 'if not / unless')
ἦλθονI had comeAor Act Indic 1 Sg · ἔρχομαιprotasis verb (2nd-class: aorist indic.)→ constative aorist (the whole Incarnation / mission)ἔρχομαι: 'come'; the Incarnation as the revelatory coming of the Son into the world.
καὶandcoordinating conjunction
ἐλάλησαspokenAor Act Indic 1 Sg · λαλέωprotasis verb (coordinate with ἦλθον)→ constative aorist
αὐτοῖςto themDativedative of indirect object
ἁμαρτίανsinAccusativedirect object (fronted)ἁμαρτία: 'sin'; the sin in view is the culpable rejection of the light — willful unbelief in the face of revelation.
οὐκnotnegative particle
εἴχοσανthey would haveImpf Act Indic 3 Pl · ἔχωapodosis verb (2nd-class: imperfect)→ progressive imperfect in contrary-to-fact apodosisἔχω: 'have'; εἴχοσαν (archaic 3rd pl. imperfect) — 'they would have [sin], if...'
νῦνnowtemporal adverb (contrastive: 'but as it is now')νῦν: 'now'; with δέ marks the actual situation as contrasted with the hypothetical: revelation has come, so culpability is real.
δὲbutadversative particle
πρόφασινexcuseAccusativedirect object (fronted)πρόφασις: 'excuse, pretext, cover'; the only NT occurrence of the word in this sense — 'they have no covering/pretext for their sin.'
οὐκnotnegative particle
ἔχουσινthey havePres Act Indic 3 Pl · ἔχωmain verb→ progressive present (current state)
περὶforpreposition + genitive (reference/concerning)
τῆςtheGenitivearticle
ἁμαρτίαςsinGenitivegenitive object of περί
αὐτῶνtheirGenitivegenitive of possession
23

ὁ ἐμὲ μισῶν καὶ τὸν πατέρα μου μισεῖ.

Whoever hates me hates my Father also.

Inference — the unity of Father and Son implies shared hatredasyndetonAsyndeton. A brief but weighty christological maxim: because the Son perfectly represents the Father, rejection of the Son is rejection of the Father. The gnomic-present participle (ὁ μισῶν) generalizes across all instances. This verse bridges the word-crux (v.22) and the works-crux (v.24).
the oneNominativearticle (substantivizing participle)
ἐμὲmeAccusativedirect object of μισῶν
μισῶνhatingPres Act Ptc Nom Sg Masc · μισέωsubstantival participle (subject)→ customary present
καὶalsoadjunctive adverb
τὸνtheAccusativearticle
πατέραFatherAccusativedirect object of μισεῖ
μουmyGenitivegenitive of relationship
μισεῖhatesPres Act Indic 3 Sg · μισέωmain verb→ gnomic present
24

εἰ τὰ ἔργα μὴ ἐποίησα ἐν αὐτοῖς ἃ οὐδεὶς ἄλλος ἐποίησεν, ἁμαρτίαν οὐκ εἴχοσαν· νῦν δὲ καὶ ἑωράκασιν καὶ μεμισήκασιν καὶ ἐμὲ καὶ τὸν πατέρα μου.

If I had not done among them the works that no one else did, they would not have sin; but now they have seen and hated both me and my Father.

Contrary-to-fact condition (works) — the chiastic parallel to v.22εἰ μήThe parallel to v.22 (word) is now completed with works. The works are uniquely unparalleled (ἃ οὐδεὶς ἄλλος ἐποίησεν). The νῦν δέ brings the stark conclusion: seeing (the works) and hating (despite the seeing) — both expressed in perfects (ἑωράκασιν, μεμισήκασιν) — are now the definitive status of the world.
εἰifconditional conjunction (2nd class)
τὰtheAccusativearticle
ἔργαworksAccusativedirect object (fronted)ἔργον: 'work, deed'; the σημεῖα of Jesus — his unique miracles — are the 'works' that remove excuse.
μὴnotnegative particle (with conditional)
ἐποίησαI had doneAor Act Indic 1 Sg · ποιέωprotasis verb→ constative aorist
ἐνamongpreposition + dative (sphere/presence)
αὐτοῖςthemDativedative object of ἐν
whichAccusativerelative pronoun
οὐδεὶςno oneNominativesubject
ἄλλοςotherNominativeattributive adjective (restrictive: 'no one else')ἄλλος: 'other, another'; οὐδεὶς ἄλλος ἐποίησεν emphasizes the uniqueness — these signs are incomparable.
ἐποίησενhas doneAor Act Indic 3 Sg · ποιέωrelative clause verb→ constative aorist
ἁμαρτίανsinAccusativedirect object (fronted)
οὐκnotnegative particle
εἴχοσανthey would haveImpf Act Indic 3 Pl · ἔχωapodosis verb→ progressive imperfect in contrary-to-fact apodosis
νῦνnowtemporal adverb (contrastive)
δὲbutadversative particle
καὶbothcorrelating adverb (καὶ...καὶ = 'both...and')
ἑωράκασινthey have seenPerf Act Indic 3 Pl · ὁράωmain verb→ intensive perfect (they stand in a state of having-seen)ὁράω: 'see'; the perfect stresses the persistent result — their seeing of the works is a completed act with ongoing accountability.
καὶandcoordinating conjunction
μεμισήκασινhatedPerf Act Indic 3 Pl · μισέωmain verb→ intensive perfect (their hatred stands as a reality)
καὶbothcorrelating adverb (καὶ...καὶ = 'both...and')
ἐμὲmeAccusativedirect object
καὶandcorrelating conjunction
τὸνtheAccusativearticle
πατέραFatherAccusativedirect object
μουmyGenitivegenitive of relationship
25

ἀλλ' ἵνα πληρωθῇ ὁ λόγος ὁ ἐν τῷ νόμῳ αὐτῶν γεγραμμένος ὅτι Ἐμίσησάν με δωρεάν.

But this is to fulfill the word that is written in their Law: 'They hated me without cause.'

Purpose / fulfillment — the Psalm-citation as prophetic necessityἀλλ' ἵναThe ἀλλ' ἵνα is elliptical: 'but [this happened] so that [the word] might be fulfilled.' The Law (νόμος) is used broadly to include the Psalms (cf. 10:34; 12:34). The citation conflates Ps 35:19 and Ps 69:4 — both psalms of the innocent sufferer. The word δωρεάν ('without cause, gratis') is the crucial word: unmerited, groundless hatred.
ἀλλ'butadversative conjunction (elliptical: 'but [this happened]')
ἵναso thatpurpose/result conjunction (fulfillment formula)
πληρωθῇmight be fulfilledAor Pass Subj 3 Sg · πληρόωἵνα-clause verb→ constative aorist subjunctive (fulfillment)πληρόω: 'fill, fulfill'; the fulfillment of Scripture as the divine necessity undergirding even the hatred of Jesus.
theNominativearticle
λόγοςwordNominativesubject of πληρωθῇλόγος: 'word'; the Scriptural word is what is fulfilled — not merely a prophecy but the word of God that must be accomplished.
theNominativearticle (attributive participle following)
ἐνinpreposition + dative (location: written in the Law)
τῷtheDativearticle
νόμῳLawDativedative object of ἐν (location)νόμος: 'law'; here inclusive of the Psalms — a broad use (cf. 10:34; 12:34; 1 Cor 14:21), acknowledging the whole Torah/Writings as Scripture.
αὐτῶνtheirGenitivegenitive of possession (distancing: 'their own Law')αὐτῶν: 'their'; the possessive is slightly distancing — 'the very Law they appeal to condemns them.'
γεγραμμένοςwrittenPerf Pass Ptc Nom Sg Masc · γράφωattributive participle (modifying λόγος)→ intensive perfect (it stands written)γράφω: 'write'; the perfect participle emphasizes the standing authority of the written word.
ὅτιthatconjunction (introducing the citation)
ἘμίσησάνThey hatedAor Act Indic 3 Pl · μισέωcitation verb→ constative aorist (prophetic past)μισέω: the Psalm-citation (Ps 35:19 / 69:4 LXX); both Psalms speak of the righteous sufferer hated without cause.
μεmeAccusativedirect object
δωρεάνwithout causeadverb (manner: 'gratis, without reason')δωρεάν: 'gratis, freely, without cause/reason' (from δῶρον, 'gift'); the hatred is causeless — it cannot be rationalized — because the Son did nothing to deserve it. Paul uses δωρεάν for grace (Rom 3:24).
26

Ὅταν ἔλθῃ ὁ παράκλητος ὃν ἐγὼ πέμψω ὑμῖν παρὰ τοῦ πατρός, τὸ πνεῦμα τῆς ἀληθείας ὃ παρὰ τοῦ πατρὸς ἐκπορεύεται, ἐκεῖνος μαρτυρήσει περὶ ἐμοῦ·

But when the Helper comes, whom I will send to you from the Father, the Spirit of truth, who proceeds from the Father, he will bear witness about me.

Temporal / promise — the third Paraclete sayingὍτανThe third of four Paraclete sayings in the Farewell Discourse (14:16–17; 14:26; 15:26–27; 16:7–15). The verse specifies three things about the Paraclete: (1) Jesus sends him (πέμψω — from Jesus), (2) he comes from the Father (παρὰ τοῦ πατρός — the Father as ultimate source), (3) he proceeds from the Father (ἐκπορεύεται — the procession verb that became the locus of the filioque controversy). The function: witnessing about Jesus.
Ὅτανwhentemporal conjunction (indefinite: ὅτε + ἄν)ὅταν: 'whenever, when' (ὅτε + ἄν); with subjunctive, it denotes a contingent future event.
ἔλθῃcomesAor Act Subj 3 Sg · ἔρχομαιtemporal clause verb→ constative aorist subjunctive (arrival as a single event)ἔρχομαι: the Paraclete's coming is modeled on Jesus' coming — a purposeful, personal arrival.
theNominativearticle
παράκλητοςHelperNominativesubjectπαράκλητος: 'one called alongside to help'; in John 14–16 the Spirit as Jesus' successor and alter ego; in 1 John 2:1 applied to Jesus himself (advocate). The Latin Vulgate translates Paracletus (transliteration); English translations vary: Comforter (KJV), Counselor (RSV), Helper, Advocate.
ὃνwhomAccusativerelative pronoun (object of πέμψω)
ἐγὼIemphatic subject
πέμψωwill sendFut Act Indic 1 Sg · πέμπωrelative clause verb→ predictive futureπέμπω: 'send'; the Son sends the Spirit — distinguishing this verse from 14:26 where the Father sends the Spirit in Jesus' name; here both sender roles are distinguished (Jesus sends; from/of the Father).
ὑμῖνto youDativedative of indirect object
παρὰfrompreposition + genitive (source/origin)παρά: 'from beside'; παρὰ τοῦ πατρός = 'from the Father [as ultimate source]'; the Paraclete comes from the Father as his home/origin.
τοῦtheGenitivearticle
πατρόςFatherGenitivegenitive object of παρά
τὸtheNominativearticle
πνεῦμαSpiritNominativeapposition to παράκλητοςπνεῦμα: 'spirit, breath, wind'; the appositional phrase τὸ πνεῦμα τῆς ἀληθείας identifies the Paraclete as the Spirit of truth — a Johannine title (14:17; 15:26; 16:13; cf. 1 John 4:6).
τῆςofGenitivearticle
ἀληθείαςtruthGenitivegenitive of quality/descriptionἀλήθεια: 'truth'; the Spirit's character and function is defined by truth — guiding into all truth (16:13), bearing witness to the truth about Jesus.
whoNominativerelative pronoun (subject of ἐκπορεύεται)
παρὰfrompreposition + genitive (source / eternal procession)
τοῦtheGenitivearticle
πατρὸςFatherGenitivegenitive object of παρά
ἐκπορεύεταιproceedsPres Mid Indic 3 Sg · ἐκπορεύομαιrelative clause verb→ gnomic present (eternal, ongoing procession)ἐκπορεύομαι: 'go out from, proceed'; the pneumatological crux of the filioque controversy — does the Spirit proceed from the Father alone (Eastern Orthodox, reading this verse) or from both Father and Son (Western tradition, adding qui ex Patre Filioque procedit to the Creed in 589)? The verse itself says the Spirit proceeds from the Father; Jesus sends the Spirit. Most Western theologians read the two as compatible.
ἐκεῖνοςheNominativedemonstrative pronoun (emphatic subject: 'that one, he himself')ἐκεῖνος: 'that one, he'; the demonstrative is Johannine and emphatic — used regularly to refer to the Paraclete (14:26; 16:8, 13, 14), stressing the Spirit's personal identity.
μαρτυρήσειwill bear witnessFut Act Indic 3 Sg · μαρτυρέωmain verb (apodosis)→ predictive futureμαρτυρέω: 'testify, bear witness'; the Spirit's primary function here is witness to Jesus — an inner testimony enabling the disciples' public testimony (v.27).
περὶaboutpreposition + genitive (reference/about)
ἐμοῦmeGenitivegenitive object of περί
27

καὶ ὑμεῖς δὲ μαρτυρεῖτε, ὅτι ἀπ' ἀρχῆς μετ' ἐμοῦ ἐστε.

And you also will bear witness, because you have been with me from the beginning.

Coordination — the disciples' witness paired with the Spirit'sκαὶ…δέThe chapter closes by pairing the Spirit's witness (v.26) with the disciples'. The μαρτυρεῖτε is ambiguous: present indicative ('you are bearing witness') or present imperative ('bear witness'). The causal ὅτι grounds the disciples' authority to witness in their being-with-Jesus from the beginning — eyewitness status (cf. Luke 1:2; Acts 1:21–22). The phrase ἀπ' ἀρχῆς is a Johannine formula (cf. 1 John 1:1; 2:7, 13).
καὶandcoordinating conjunction
ὑμεῖςyouemphatic subject pronoun
δὲalsoadditive/connective particle (καὶ...δέ = 'and also, moreover')
μαρτυρεῖτεbear witnessPres Act Indic/Impv 2 Pl · μαρτυρέωmain verb (indicative or imperative — ambiguous)→ gnomic present or present imperativeμαρτυρέω: 'testify, witness'; the disciples' testimony is public, historical, and personal — grounded in their eyewitness status with Jesus from the beginning of the ministry.
ὅτιbecausecausal conjunction
ἀπ'frompreposition + genitive (time: from the beginning)
ἀρχῆςthe beginningGenitivegenitive object of ἀπό (temporal)ἀρχή: 'beginning'; ἀπ' ἀρχῆς ('from the beginning') is a Johannine formula (cf. 1 John 1:1; 2:7, 13, 14, 24; 3:11) — the beginning of Jesus' public ministry (at the Jordan or the calling of the disciples).
μετ'withpreposition + genitive (accompaniment)
ἐμοῦmeGenitivegenitive object of μετά
ἐστεyou have beenPres Act Indic 2 Pl · εἰμίmain verb→ progressive present (ongoing state from the beginning)εἰμί: 'be'; the present ἐστε with ἀπ' ἀρχῆς has a perfective sense: 'you are [and have been from the beginning] with me' — qualifying them as eyewitnesses (cf. Acts 1:21–22 for the same criterion).