1
Ταῦτα λελάληκα ὑμῖν ἵνα μὴ σκανδαλισθῆτε.
These things I have spoken to you so that you will not be caused to stumble.
Purpose statement (resumptive opening)asyndetonAsyndeton resumes the Farewell Discourse after ch. 15. The perfect λελάληκα ('I have spoken') marks the discourse as a completed, impactful act; ἵνα μὴ σκανδαλισθῆτε names its protective purpose.
Ταῦταthese thingsAccusativedirect object (proleptic / resumptive)οὗτος: demonstrative; summarizes the content of ch. 15 (world-hatred) and prepares for what follows.
λελάληκαI have spokenPerf Act Indic 1 Sg · λαλέωmain verb→ intensive perfect (word spoken and still standing)λαλέω: 'to speak'; the dominant Johannine verb for Jesus' discourse-speech, distinguished from λέγω by its emphasis on the act of speaking.
ὑμῖνto youDativedative of indirect object
ἵναso thatpurpose conjunction
μὴnotnegative particle (with subjunctive)
σκανδαλισθῆτεyou be caused to stumbleAor Pass Subj 2 Pl · σκανδαλίζωpurpose clause verb→ constative aorist (a single event of falling)σκανδαλίζω: 'to cause to stumble, to offend, to fall away'; from σκάνδαλον ('trap-stick'); in context, to abandon faith under persecution.
2
ἀποσυναγώγους ποιήσουσιν ὑμᾶς· ἀλλ' ἔρχεται ὥρα ἵνα πᾶς ὁ ἀποκτείνας ὑμᾶς δόξῃ λατρείαν προσφέρειν τῷ θεῷ.
They will put you out of the synagogues; indeed, an hour is coming when whoever kills you will think he is offering service to God.
Content elaboration (specification of stumbling-cause)asyndetonAsyndeton. Two forms of persecution are specified: social exclusion (ἀποσυνάγωγος, a term unique to John in the NT: 9:22; 12:42; 16:2) and lethal violence framed as religious duty. The paradox reaches its sharpest irony in δόξῃ λατρείαν προσφέρειν — 'think he is rendering sacred service.'
ἀποσυναγώγουςexpelled from the synagogueAccusativepredicate adjective (object complement)ἀποσυνάγωγος: 'put out of the synagogue'; a Johannine hapax in the NT (9:22; 12:42; 16:2), reflecting formal communal exclusion.
ποιήσουσινthey will makeFut Act Indic 3 Pl · ποιέωmain verb (double-object construction)→ predictive futureποιέω: 'to do, make'; with double accusative (ὑμᾶς ... ἀποσυναγώγους) — 'make you expelled ones.'
ὑμᾶςyouAccusativedirect object
ἀλλ'butadversative/additive conjunction
ἔρχεταιis comingPres Mid Indic 3 Sg · ἔρχομαιmain verb (futuristic present)→ futuristic present (imminent eschatological hour)ἔρχομαι: 'to come'; ὥρα ἔρχεται is a Johannine formula (4:21, 23; 5:25, 28; 16:2, 25, 32).
ὥραhourNominativesubjectὥρα: 'hour'; in John a technical term for the decisive eschatological moment, whether the cross or the final day.
ἵναwhenepexegetical conjunction (defining the hour)
πᾶςeveryoneNominativesubject (πᾶς ὁ + participle construction)
ὁthe oneNominativearticle (substantivizing the participle)
ἀποκτείναςwho killsAor Act Part Nom Sg Masc · ἀποκτείνωsubstantival participle (subject of δόξῃ)→ constative aorist participleἀποκτείνω: 'to kill'; aorist participle with generic/future force in the context of prediction.
ὑμᾶςyouAccusativedirect object of participle
δόξῃwill thinkPres Act Subj 3 Sg · δοκέωmain verb of ἵνα clause→ gnomic/futuristic subjunctiveδοκέω: 'to think, suppose, seem'; ironically, the killer's sincere but deluded religious conviction.
λατρείανserviceAccusativedirect object of προσφέρεινλατρεία: 'religious service, worship'; in the LXX and NT consistently of divinely appointed cultic service; the killer believes he is performing legitimate worship.
προσφέρεινto offerPres Act Inf · προσφέρωcomplementary infinitive (object of δόξῃ)→ progressive present infinitiveπροσφέρω: 'to bring, offer'; the sacrificial/cultic register is deliberate — the murder is framed in the persecutor's mind as an offering.
τῷtoDativearticle
θεῷGodDativedative of recipient (indirect object)θεός: God; the tragic irony is that the very one in whose name they kill is the Father of the one they are persecuting for.
3
καὶ ταῦτα ποιήσουσιν ὅτι οὐκ ἔγνωσαν τὸν πατέρα οὐδὲ ἐμέ.
And they will do these things because they have not known the Father or me.
Causal ground (explaining the persecution)καίThe καί is continuative; the ὅτι clause gives the theological root of persecution: ignorance of God — a Johannine theme (8:19; 15:21). The double negation (οὐκ ... οὐδέ) is emphatic.
καὶandcoordinating conjunction
ταῦταthese thingsAccusativedirect objectοὗτος: resumptive — summarizes the persecution just described.
ποιήσουσινthey will doFut Act Indic 3 Pl · ποιέωmain verb→ predictive futureποιέω: 'to do'; echoes v.2.
ὅτιbecausecausal conjunction
οὐκnotnegative particle
ἔγνωσανthey have knownAor Act Indic 3 Pl · γινώσκωmain verb of causal clause→ constative aorist (summarizing the entirety of their ignorance)γινώσκω: 'to know' (experiential, relational knowledge); the aorist here has a resultant-state nuance: they stand in a condition of not-knowing.
τὸνtheAccusativearticle
πατέραFatherAccusativedirect objectπατήρ: God as Father; ignorance of the Father is the root of hostility to Jesus and his people (cf. 15:21).
οὐδὲnornegative conjunction (correlating double object)
ἐμέmeAccusativesecond direct object (compound with τὸν πατέρα)
4
ἀλλὰ ταῦτα λελάληκα ὑμῖν ἵνα ὅταν ἔλθῃ ἡ ὥρα αὐτῶν μνημονεύητε αὐτῶν ὅτι ἐγὼ εἶπον ὑμῖν. Ταῦτα δὲ ὑμῖν ἐξ ἀρχῆς οὐκ εἶπον, ὅτι μεθ' ὑμῶν ἤμην.
But I have spoken these things to you so that when their hour comes you may remember that I told you of them. I did not say these things to you from the beginning, because I was with you.
Purpose ground (resuming the opening purpose of v.1)ἀλλάThe ἀλλά is mildly adversative, picking up the thread from v.1. The purpose clause (ἵνα ... μνημονεύητε) echoes 13:19 and 14:29 — prospective memory as pastoral preparation. The second sentence (ταῦτα δέ) explains why Jesus had been silent: his physical presence had made the warning unnecessary.
ἀλλὰbutadversative conjunction
ταῦταthese thingsAccusativedirect object
λελάληκαI have spokenPerf Act Indic 1 Sg · λαλέωmain verb→ intensive perfect (word standing on record)λαλέω: echoes v.1; the perfect brackets this opening unit.
ὑμῖνto youDativedative of indirect object
ἵναso thatpurpose conjunction
ὅτανwhentemporal conjunction (indefinite)
ἔλθῃcomesAor Act Subj 3 Sg · ἔρχομαιtemporal clause verb (with ὅταν + subj.)→ constative aorist subjunctive (punctiliar future arrival)ἔρχομαι: 'to come'; the subjunctive with ὅταν marks indefinite future time.
ἡtheNominativearticle
ὥραhourNominativesubject of temporal clauseὥρα: 'hour'; αὐτῶν ('their hour') — the persecutors' appointed time.
αὐτῶνof themGenitivepossessive genitive
μνημονεύητεyou may rememberPres Act Subj 2 Pl · μνημονεύωpurpose clause verb→ progressive present subjunctive (ongoing act of recollecting)μνημονεύω: 'to remember, keep in mind'; the pastoral aim of Jesus' advance warning is memory under pressure.
αὐτῶνof themGenitivegenitive (object of μνημονεύω — genitive verb)
ὅτιthatcontent conjunction (introducing indirect speech)
ἐγὼINominativesubject (emphatic personal pronoun)
εἶπονtoldAor Act Indic 1 Sg · λέγωmain verb of ὅτι clause→ constative aoristλέγω: 'to say, tell.'
ὑμῖνyouDativedative of indirect object
Ταῦταthese thingsAccusativedirect object (fronted for contrast)
δὲbutmild adversative particle
ὑμῖνto youDativedative of indirect object
ἐξfrompreposition + genitive (temporal)
ἀρχῆςthe beginningGenitiveobject of preposition (temporal genitive)ἀρχή: 'beginning'; ἐξ ἀρχῆς = 'from the beginning of his ministry.'
οὐκnotnegative particle
εἶπονI saidAor Act Indic 1 Sg · λέγωmain verb→ constative aoristλέγω: 'to say.'
ὅτιbecausecausal conjunction
μεθ'withpreposition + genitive (association)
ὑμῶνyouGenitiveobject of preposition
ἤμηνI wasImpf Act Indic 1 Sg · εἰμίmain verb of causal clause→ descriptive imperfect (continuous past state)εἰμί: 'to be'; his physical presence had made these warnings unnecessary.
5
νῦν δὲ ὑπάγω πρὸς τὸν πέμψαντά με, καὶ οὐδεὶς ἐξ ὑμῶν ἐρωτᾷ με· Ποῦ ὑπάγεις;
But now I am going to the one who sent me, and none of you asks me, 'Where are you going?'
Contrast / transition (departure announced)νῦν δένῦν δέ marks a temporal shift: the time of physical presence (v.4b) is ending. The rhetorical complaint that no one asks 'Where are you going?' is striking given that Peter (13:36) and Thomas (14:5) did ask precisely this — suggesting those questions were self-interested, not genuinely seeking Jesus' destination.
νῦνnowtemporal adverb
δὲbutmild adversative/transitional particle
ὑπάγωI am goingPres Act Indic 1 Sg · ὑπάγωmain verb→ futuristic present (imminent departure)ὑπάγω: 'to go away, depart'; a key Johannine verb for Jesus' return to the Father (7:33; 8:14; 13:3; 14:28; 16:5, 10, 17).
πρὸςtopreposition + accusative (direction)
τὸνthe oneAccusativearticle (substantivizing the participle)
πέμψαντάwho sentAor Act Part Acc Sg Masc · πέμπωsubstantival participle (object of πρός)→ constative aorist participleπέμπω: 'to send'; the Father as the one who sent Jesus is a leitmotif of the Fourth Gospel (cf. 4:34; 5:24; 6:38–40; 20:21).
μεmeAccusativedirect object of participle
καὶandcoordinating conjunction
οὐδεὶςno oneNominativesubject (negative pronoun)
ἐξofpreposition + genitive (partitive)
ὑμῶνyouGenitivepartitive genitive
ἐρωτᾷasksPres Act Indic 3 Sg · ἐρωτάωmain verb→ descriptive present (current condition)ἐρωτάω: 'to ask, inquire'; in John often distinguished from αἰτέω (ask for a gift) — this is asking a question, seeking understanding.
μεmeAccusativedirect object
Ποῦwhereinterrogative adverb (direct question)
ὑπάγειςare you goingPres Act Indic 2 Sg · ὑπάγωverb of direct question→ futuristic presentὑπάγω: picks up the same verb — the question they should be asking but are not.
6
ἀλλ' ὅτι ταῦτα λελάληκα ὑμῖν, ἡ λύπη πεπλήρωκεν ὑμῶν τὴν καρδίαν.
But because I have spoken these things to you, sorrow has filled your heart.
Causal-adversative (giving the reason for the disciples' silence)ἀλλ' ὅτιThe ἀλλ' ὅτι is unusual; ὅτι here is likely causal ('but because'). The perfect πεπλήρωκεν ('has filled') emphasizes the present condition of grief resulting from Jesus' words. λύπη will be the pivot-word through vv.20–22.
ἀλλ'butadversative conjunction
ὅτιbecausecausal conjunction
ταῦταthese thingsAccusativedirect object
λελάληκαI have spokenPerf Act Indic 1 Sg · λαλέωmain verb of causal clause→ intensive perfectλαλέω: 'to speak'; third use of this perfect in the chapter.
ὑμῖνto youDativedative of indirect object
ἡtheNominativearticle
λύπηsorrowNominativesubjectλύπη: 'grief, sorrow, pain'; the keyword of the section (vv.6, 20, 21, 22); the disciples are overwhelmed by anticipatory grief at the departure.
πεπλήρωκενhas filledPerf Act Indic 3 Sg · πληρόωmain verb→ intensive perfect (the filling is complete and present)πληρόω: 'to fill, fulfill'; the irony: where Jesus' joy is meant to 'fill' them (v.24; 15:11), grief has done so instead.
ὑμῶνyourGenitivepossessive genitive (with τὴν καρδίαν)
τὴνtheAccusativearticle
καρδίανheartAccusativedirect objectκαρδία: 'heart'; the locus of inner life; echoes the command not to let the heart be troubled (14:1, 27).
7
ἀλλ' ἐγὼ τὴν ἀλήθειαν λέγω ὑμῖν, συμφέρει ὑμῖν ἵνα ἐγὼ ἀπέλθω. ἐὰν γὰρ μὴ ἀπέλθω, ὁ παράκλητος οὐκ ἐλεύσεται πρὸς ὑμᾶς· ἐὰν δὲ πορευθῶ, πέμψω αὐτὸν πρὸς ὑμᾶς.
But I tell you the truth: it is to your advantage that I go away, for if I do not go away, the Helper will not come to you; but if I go, I will send him to you.
Adversative / key theological claimἀλλ'The central claim of the Paraclete section: Jesus' departure is not loss but gain. The ἀλλ' ἐγὼ τὴν ἀλήθειαν λέγω formula (cf. 8:45–46) introduces a solemn counterclaim. Two conditional clauses (ἐάν ... ἐάν δέ) set up the logic: no departure, no Paraclete; departure → Paraclete sent.
ἀλλ'butstrong adversative conjunction
ἐγὼINominativesubject (emphatic)
τὴνtheAccusativearticle
ἀλήθειανtruthAccusativedirect object (fronted for emphasis)ἀλήθεια: 'truth'; the fronted accusative is emphatic — 'the truth I tell you.'
λέγωI tellPres Act Indic 1 Sg · λέγωmain verb→ aoristic present (single solemn pronouncement)λέγω: 'to say, tell'; the solemn truth-formula.
ὑμῖνyouDativedative of indirect object
συμφέρειit is advantageousPres Act Indic 3 Sg · συμφέρωmain verb (impersonal)→ gnomic present (timeless truth)συμφέρω: 'to be profitable, advantageous'; an impersonal verb — 'it profits, it is expedient'; used also of Caiaphas's cynical calculus (11:50; 18:14).
ὑμῖνfor youDativedative of advantage
ἵναthatsubject clause conjunction (epexegetical)
ἐγὼINominativesubject (emphatic)
ἀπέλθωgo awayAor Act Subj 1 Sg · ἀπέρχομαιsubject clause verb→ constative aorist subjunctive (single act of departing)ἀπέρχομαι: 'to go away, depart'; synonymous with ὑπάγω in this context.
ἐὰνifconditional conjunction (third-class condition)
γὰρforexplanatory/causal particle
μὴnotnegative particle (with subjunctive)
ἀπέλθωI go awayAor Act Subj 1 Sg · ἀπέρχομαιprotasis of first conditional→ constative aorist subjunctiveἀπέρχομαι: repeated — the condition is Jesus' departure.
ὁtheNominativearticle
παράκλητοςParacleteNominativesubjectπαράκλητος: 'Advocate, Helper, Comforter'; from παρακαλέω ('to call alongside'); a technical Johannine title for the Spirit (14:16, 26; 15:26; 16:7) and for Jesus himself (1 John 2:1).
οὐκnotnegative particle
ἐλεύσεταιwill comeFut Mid Indic 3 Sg · ἔρχομαιapodosis verb→ predictive futureἔρχομαι: 'to come'; the Paraclete's coming depends on Jesus' going — a condition grounded in the economy of salvation.
πρὸςtopreposition + accusative (direction)
ὑμᾶςyouAccusativeobject of preposition
ἐὰνifconditional conjunction (second condition)
δὲbutcontrastive particle
πορευθῶI goAor Pass Subj 1 Sg · πορεύομαιprotasis of second conditional→ constative aorist subjunctiveπορεύομαι: 'to go, travel'; the deponent passive form has active meaning.
πέμψωI will sendFut Act Indic 1 Sg · πέμπωapodosis verb→ predictive futureπέμπω: 'to send'; Jesus (not the Father alone) sends the Paraclete — cf. 14:26 where the Father sends in Jesus' name; both are true.
αὐτὸνhimAccusativedirect object
πρὸςtopreposition + accusative (direction)
ὑμᾶςyouAccusativeobject of preposition
8
καὶ ἐλθὼν ἐκεῖνος ἐλέγξει τὸν κόσμον περὶ ἁμαρτίας καὶ περὶ δικαιοσύνης καὶ περὶ κρίσεως·
And when he comes, he will convict the world concerning sin, and concerning righteousness, and concerning judgment.
Continuation (the Paraclete's threefold work introduced)καίἐκεῖνος ('that one') is John's emphatic pronoun for the Paraclete (14:26; 15:26; 16:13–14). ἐλέγξει governs three parallel περὶ-clauses (vv.8–11), each explained in vv.9, 10, 11. The forensic verb is the exegetical crux of the passage.
καὶandcoordinating conjunction
ἐλθὼνhaving comeAor Act Part Nom Sg Masc · ἔρχομαιtemporal participle (attendant circumstance or temporal)→ constative aorist participleἔρχομαι: 'to come'; the participle sets the temporal frame — when the Paraclete arrives.
ἐκεῖνοςthat oneNominativesubject (emphatic demonstrative pronoun)ἐκεῖνος: 'that one, he'; the emphatic pronoun used throughout the Farewell Discourse for the Paraclete (14:26; 15:26; 16:13, 14); stresses the Paraclete's distinct personal agency.
ἐλέγξειwill convictFut Act Indic 3 Sg · ἐλέγχωmain verb (governing three περί clauses)→ predictive futureἐλέγχω: 'to convict, expose, rebuke'; the word has a forensic register (courtroom proof of guilt), a prophetic register (exposure of hidden things), and a persuasive register (convincing). All three nuances converge here; the dominant reading is the forensic one.
τὸνtheAccusativearticle
κόσμονworldAccusativedirect objectκόσμος: 'world'; in John's technical use, the realm of humanity organized in opposition to God (1:10; 7:7; 15:18–19); the Paraclete's convicting work is directed at this world.
περὶconcerningpreposition + genitive (reference/sphere)
ἁμαρτίαςsinGenitiveobject of prepositionἁμαρτία: 'sin'; defined in v.9 as unbelief in Jesus — the fundamental sin in Johannine theology.
καὶandcoordinating conjunction
περὶconcerningpreposition + genitive (second member of parallel series)
δικαιοσύνηςrighteousnessGenitiveobject of prepositionδικαιοσύνη: 'righteousness, justice'; defined in v.10 as Jesus going to the Father and being seen no more — his vindication by the Father constitutes righteousness.
καὶandcoordinating conjunction
περὶconcerningpreposition + genitive (third member)
κρίσεωςjudgmentGenitiveobject of prepositionκρίσις: 'judgment, decision'; defined in v.11 as the ruler of this world already judged — the cross is the courtroom verdict.
9
περὶ ἁμαρτίας μέν, ὅτι οὐ πιστεύουσιν εἰς ἐμέ·
concerning sin, because they do not believe in me;
Explanation of first conviction (sin = unbelief)περὶ ἁμαρτίας μένThe μέν anticipates δέ in v.10 (and v.11 implicitly). The ὅτι is causal, defining what 'sin' means in this context: not moral failing generically but the specific sin of unbelief in Jesus. In Johannine theology, all other sins are symptomatic of this root.
περὶconcerningpreposition (resuming the structure of v.8)
ἁμαρτίαςsinGenitiveobject of prepositionἁμαρτία: 'sin'; anarthrous, qualitative — the nature of sin.
μένon the one handcorrelative particle (μέν ... δέ series)
ὅτιbecausecausal conjunction (defining the sin)
οὐnotnegative particle
πιστεύουσινthey believePres Act Indic 3 Pl · πιστεύωmain verb of ὅτι clause→ descriptive present (ongoing state of unbelief)πιστεύω: 'to believe, trust'; εἰς ἐμέ is the distinctly Johannine formula for faith-commitment directed to a person (not merely about a proposition).
εἰςinpreposition + accusative (direction of faith)
ἐμέmeAccusativeobject of preposition
10
περὶ δικαιοσύνης δέ, ὅτι πρὸς τὸν πατέρα ὑπάγω καὶ οὐκέτι θεωρεῖτέ με·
concerning righteousness, because I go to the Father, and you will see me no longer;
Explanation of second conviction (righteousness = Jesus' vindication)περὶ δικαιοσύνης δέThe δέ picks up the μέν of v.9. The ὅτι clause links righteousness (δικαιοσύνη) to Jesus' return to the Father: his ascension is the Father's vindication of the crucified Son, declaring him righteous — the inverse of the world's verdict at the cross. The Paraclete exposes this truth.
περὶconcerningpreposition (second member of the series)
δικαιοσύνηςrighteousnessGenitiveobject of prepositionδικαιοσύνη: 'righteousness'; the Paraclete convicts the world of its own failure to recognize Jesus' righteousness, which is demonstrated by the Father's reception of him.
δέandcorrelative particle (continuing μέν ... δέ)
ὅτιbecausecausal conjunction
πρὸςtopreposition + accusative (direction)
τὸνtheAccusativearticle
πατέραFatherAccusativeobject of prepositionπατήρ: 'Father'; Jesus' return to the Father is the proof of his vindication — righteousness established by resurrection and ascension.
ὑπάγωI goPres Act Indic 1 Sg · ὑπάγωmain verb of ὅτι clause→ futuristic presentὑπάγω: 'to go away'; the key Johannine departure-verb, repeated from vv.5, 7.
καὶandcoordinating conjunction
οὐκέτιno longertemporal negative adverbοὐκέτι: 'no more, no longer'; the disciples will not see Jesus physically any more (until the resurrection appearances, which are themselves transient).
θεωρεῖτέyou seePres Act Indic 2 Pl · θεωρέωsecond clause verb (descriptive of post-departure state)→ futuristic presentθεωρέω: 'to behold, perceive, see' (with a note of extended observation); distinguished in John from ὁράω and βλέπω in that it emphasizes contemplative seeing.
μεmeAccusativedirect object
11
περὶ δὲ κρίσεως, ὅτι ὁ ἄρχων τοῦ κόσμου τούτου κέκριται.
and concerning judgment, because the ruler of this world has been judged.
Explanation of third conviction (judgment = ruler condemned)περὶ δὲ κρίσεωςThe perfect κέκριται ('has been judged') is striking: the verdict on the ruler of this world has already been rendered, even though its execution awaits. The cross is simultaneously the moment of the Son's lifting up and the casting out of the ruler (12:31–32). The Paraclete reveals this accomplished judgment to the world.
περὶconcerningpreposition (third member of the series)
δὲandcontinuative particle
κρίσεωςjudgmentGenitiveobject of prepositionκρίσις: 'judgment'; the decisive verdict of God executed at the cross (3:19; 5:22, 27; 12:31).
ὅτιbecausecausal conjunction
ὁtheNominativearticle
ἄρχωνrulerNominativesubjectἄρχων: 'ruler, prince'; a title for Satan in John (12:31; 14:30; 16:11) — 'the ruler of this world.'
τοῦof theGenitivearticle
κόσμουworldGenitivegenitive of possession/sphereκόσμος: 'world'; the realm over which Satan claims sovereignty — but the cross exposes and ends his claim.
τούτουthisGenitiveattributive demonstrative (modifying κόσμου)
κέκριταιhas been judgedPerf Pass Indic 3 Sg · κρίνωmain verb→ intensive perfect (verdict rendered and still standing)κρίνω: 'to judge, decide'; the passive perfect is a divine passive — God has judged the ruler; the verdict is accomplished and permanent.
12
Ἔτι πολλὰ ἔχω ὑμῖν λέγειν, ἀλλ' οὐ δύνασθε βαστάζειν ἄρτι·
I have many more things to say to you, but you cannot bear them now.
Transition (limitation of present disclosure; Spirit's future teaching introduced)asyndetonAsyndeton. The verse bridges from the Paraclete's work toward the world (vv.8–11) to his work toward the disciples (vv.13–15). The restraint is pastoral: the disciples' present grief and incomprehension (v.6) limit their capacity. βαστάζειν ('to bear, carry') is used of carrying a burden — the image is of weight too heavy to lift.
Ἔτιstilltemporal adverbἔτι: 'still, yet'; contrasts with ἄρτι ('now') at the end of the verse.
πολλὰmany thingsAccusativedirect object
ἔχωI havePres Act Indic 1 Sg · ἔχωmain verb→ descriptive presentἔχω: 'to have'; with infinitive — 'I have things to say.'
ὑμῖνto youDativedative of indirect object
λέγεινto sayPres Act Inf · λέγωcomplementary infinitive→ progressive present infinitiveλέγω: 'to say, tell.'
ἀλλ'butadversative conjunction
οὐnotnegative particle
δύνασθεyou are ablePres Mid Indic 2 Pl · δύναμαιmain verb→ descriptive present (current incapacity)δύναμαι: 'to be able'; the disciples' incapacity is temporary — the Spirit will supply what they currently lack.
βαστάζεινto bearPres Act Inf · βαστάζωcomplementary infinitive (object of δύνασθε)→ progressive present infinitiveβαστάζω: 'to carry, bear (a load)'; used of bearing a cross (19:17) and of carrying burdens; here metaphorical — the disciples cannot yet carry these truths.
ἄρτιnowtemporal adverbἄρτι: 'just now, at this moment'; a key Johannine word marking the present moment in salvation-history (13:7, 19, 33, 36–38; 16:12, 31).
13
ὅταν δὲ ἔλθῃ ἐκεῖνος, τὸ πνεῦμα τῆς ἀληθείας, ὁδηγήσει ὑμᾶς ἐν τῇ ἀληθείᾳ πάσῃ· οὐ γὰρ λαλήσει ἀφ' ἑαυτοῦ, ἀλλ' ὅσα ἀκούσει λαλήσει, καὶ τὰ ἐρχόμενα ἀναγγελεῖ ὑμῖν.
But when he comes, the Spirit of truth, he will guide you into all the truth; for he will not speak on his own authority, but whatever he hears he will speak, and he will declare to you the things that are to come.
Temporal condition (the Spirit's guiding ministry)ὅταν δέThe Spirit's threefold work toward the disciples: guiding into all truth, speaking only what he hears (derivative authority), and announcing things to come. The parallel with Jesus, who also speaks only what he hears from the Father (8:26, 28; 12:49), is deliberate — the Spirit is the continuation of Jesus' revelatory ministry.
ὅτανwhentemporal conjunction (indefinite future)
δὲbuttransitional/adversative particle
ἔλθῃcomesAor Act Subj 3 Sg · ἔρχομαιtemporal clause verb→ constative aorist subjunctiveἔρχομαι: 'to come'; temporal with ὅταν + subjunctive.
ἐκεῖνοςthat oneNominativesubject (emphatic pronoun for Paraclete)ἐκεῖνος: the Johannine emphatic pronoun for the Spirit (cf. vv.8, 14).
τὸtheNominativearticle
πνεῦμαSpiritNominativeappositive to ἐκεῖνοςπνεῦμα: 'spirit, breath, wind'; τὸ πνεῦμα τῆς ἀληθείας is the Johannine title for the Paraclete (14:17; 15:26; 16:13).
τῆςofGenitivearticle
ἀληθείαςtruthGenitivegenitive of quality / attributionἀλήθεια: 'truth'; the Spirit is both the agent of truth and himself defined by truth.
ὁδηγήσειwill guideFut Act Indic 3 Sg · ὁδηγέωmain verb→ predictive futureὁδηγέω: 'to guide, lead the way'; from ὁδός ('way') + ἡγέομαι ('to lead'); the Spirit leads as a guide on a road.
ὑμᾶςyouAccusativedirect object
ἐνintopreposition + dative (sphere or direction)
τῇtheDativearticle
ἀληθείᾳtruthDativeobject of prepositionἀλήθεια: 'truth'; the articular phrase 'all the truth' (τῇ ἀληθείᾳ πάσῃ) is comprehensive — the full revelation of what Jesus has disclosed.
πάσῃallDativeattributive adjective
οὐnotnegative particle
γὰρforexplanatory/causal particle
λαλήσειwill speakFut Act Indic 3 Sg · λαλέωmain verb of γάρ clause→ predictive futureλαλέω: 'to speak'; the Spirit speaks derivatively, as Jesus spoke derivatively from the Father.
ἀφ'frompreposition + genitive (source)
ἑαυτοῦhimselfGenitivereflexive pronoun (object of preposition)
ἀλλ'butadversative conjunction
ὅσαwhateverAccusativerelative pronoun (object of λαλήσει, fronted)
ἀκούσειhe hearsFut Act Indic 3 Sg · ἀκούωrelative clause verb→ predictive futureἀκούω: 'to hear'; the Spirit's speech is heard speech — he transmits what he receives.
λαλήσειwill speakFut Act Indic 3 Sg · λαλέωmain clause verb (resumed)→ predictive futureλαλέω: 'to speak'; the Spirit's speaking is derivative, revelatory, and faithful.
καὶandcoordinating conjunction
τὰthe thingsAccusativearticle (substantivizing participle)
ἐρχόμεναthat are comingPres Mid Part Acc Pl Neut · ἔρχομαιsubstantival participle (direct object)→ progressive present participle (ongoing future events)ἔρχομαι: 'to come'; τὰ ἐρχόμενα = 'things to come' — eschatological events, including the cross, resurrection, and the church's future.
ἀναγγελεῖwill declareFut Act Indic 3 Sg · ἀναγγέλλωmain verb→ predictive futureἀναγγέλλω: 'to declare, report, announce'; the prefix ἀνα- may suggest 'up' (complete declaration) or is simply intensive; the Spirit announces what is to come.
ὑμῖνto youDativedative of indirect object
14
ἐκεῖνος ἐμὲ δοξάσει, ὅτι ἐκ τοῦ ἐμοῦ λήμψεται καὶ ἀναγγελεῖ ὑμῖν.
He will glorify me, because he will take from what is mine and declare it to you.
Elaboration (the Spirit's work is Jesus-centered: glorification)asyndetonAsyndeton. The Spirit's ministry is not self-referential but Christ-glorifying. ἐκ τοῦ ἐμοῦ ('from what is mine') — the neuter genitive is broad: from my truth, my teaching, my person. This verse is a key text for Trinitarian reflection: the Spirit declares what is Christ's, and what is Christ's is the Father's (v.15).
ἐκεῖνοςthat oneNominativesubject (emphatic pronoun for the Spirit)ἐκεῖνος: the emphatic pronoun for the Paraclete, fourth use in this section.
ἐμὲmeAccusativedirect object (emphatic; fronted)
δοξάσειwill glorifyFut Act Indic 3 Sg · δοξάζωmain verb→ predictive futureδοξάζω: 'to glorify, honor'; the Spirit's purpose is to make Christ's glory manifest — not his own glory.
ὅτιbecausecausal conjunction
ἐκfrompreposition + genitive (source)
τοῦtheGenitivearticle (with possessive adjective)
ἐμοῦmineGenitivepossessive pronoun used as substantiveἐμός: 'mine, my own'; τὸ ἐμόν = 'what belongs to me' — the full reality of Christ: his words, deeds, person, and relationship with the Father.
λήμψεταιwill takeFut Mid Indic 3 Sg · λαμβάνωmain verb of causal clause→ predictive futureλαμβάνω: 'to take, receive'; the Spirit 'takes' from Christ's treasury and presents it to the disciples.
καὶandcoordinating conjunction
ἀναγγελεῖwill declareFut Act Indic 3 Sg · ἀναγγέλλωsecond main verb (coordinate with λήμψεται)→ predictive futureἀναγγέλλω: 'to declare, proclaim'; repeated from v.13 — the Spirit is the consistent declarer of Christ's reality.
ὑμῖνto youDativedative of indirect object
15
πάντα ὅσα ἔχει ὁ πατὴρ ἐμά ἐστιν· διὰ τοῦτο εἶπον ὅτι ἐκ τοῦ ἐμοῦ λαμβάνει καὶ ἀναγγελεῖ ὑμῖν.
All that the Father has is mine; therefore I said that he will take from what is mine and declare it to you.
Inference / grounding (Trinitarian basis for the Spirit's mission)διὰ τοῦτοThe opening claim — 'all that the Father has is mine' — grounds the Spirit's ability to take from Christ's and declare it: there is a complete sharing between Father and Son, so the Spirit drawing from Christ's is drawing from the Father's. The verse is a compressed Trinitarian statement and grounds the Spirit's ministry in the shared divine life.
πάνταall thingsNominativesubject
ὅσαthatNominativerelative pronoun (subject of ἔχει, in apposition to πάντα)
ἔχειhasPres Act Indic 3 Sg · ἔχωrelative clause verb→ gnomic present (eternal possession)ἔχω: 'to have, possess'; the Father's possession includes all divine attributes, all truth, all authority.
ὁtheNominativearticle
πατὴρFatherNominativesubject of ἔχειπατήρ: 'Father'; the divine Father in the Johannine sense.
ἐμάmineNominativepredicate nominativeἐμός: 'mine, belonging to me'; the claim of full divine sharing between Father and Son.
ἐστινisPres Act Indic 3 Sg · εἰμίcopula→ gnomic presentεἰμί: 'to be.'
διὰbecause ofpreposition + accusative (cause)
τοῦτοthisAccusativeobject of preposition (inferential: 'therefore')
εἶπονI saidAor Act Indic 1 Sg · λέγωmain verb→ constative aorist (referring back to v.14)λέγω: 'to say'; the aorist refers to what was just said — not a more distant saying.
ὅτιthatrecitative conjunction (introducing indirect speech)
ἐκfrompreposition + genitive (source)
τοῦtheGenitivearticle
ἐμοῦmineGenitivepossessive pronoun as substantiveἐμός: repeated from v.14.
λαμβάνειwill takePres Act Indic 3 Sg · λαμβάνωmain verb of ὅτι clause (gnomic present, or futuristic)→ gnomic/futuristic presentλαμβάνω: 'to take, receive'; present here vs. future in v.14 — both express the Spirit's ongoing reception from Christ.
καὶandcoordinating conjunction
ἀναγγελεῖwill declareFut Act Indic 3 Sg · ἀναγγέλλωcoordinate verb→ predictive futureἀναγγέλλω: repeated from vv.13–14; the triple repetition drives home the Spirit's role as declarer.
ὑμῖνto youDativedative of indirect object
16
Μικρὸν καὶ οὐκέτι θεωρεῖτέ με, καὶ πάλιν μικρὸν καὶ ὄψεσθέ με.
A little while, and you will see me no longer; and again a little while, and you will see me.
Enigmatic saying (the 'little while' discourse begins)asyndetonAsyndeton opens the new movement. The double μικρόν ('a little while') with its temporal ambiguity is the riddle that puzzles the disciples in vv.17–18. The first μικρόν points to the death/burial; the second to the resurrection. The deliberate enigma models how Jesus speaks in 'figures' (παροιμίαις, v.25).
Μικρὸνa little whileAccusativeaccusative of time (duration)μικρός: 'small, little'; τὸ μικρόν = 'a little while, a short time'; the word becomes the keyword of vv.16–19 (four occurrences).
καὶandcoordinating conjunction (temporal: 'and then')
οὐκέτιno longertemporal negative adverbοὐκέτι: 'no more'; picks up from v.10.
θεωρεῖτέyou seePres Act Indic 2 Pl · θεωρέωmain verb→ futuristic present (the near-future state of not-seeing)θεωρέω: 'to see, behold'; used of physical seeing that will cease at the arrest/death.
μεmeAccusativedirect object
καὶandcoordinating conjunction
πάλινagainadverb (resumptive/repetitive)πάλιν: 'again, back'; signals the reversal — the disciples will see again.
μικρὸνa little whileAccusativeaccusative of time (second occurrence)μικρός: repeated; the second interval ends at the resurrection.
καὶandcoordinating conjunction
ὄψεσθέyou will seeFut Mid Indic 2 Pl · ὁράωmain verb→ predictive futureὁράω: 'to see'; the shift from θεωρέω to ὁράω marks a different kind of seeing — the resurrection appearances involve a deeper perception than the former physical companionship.
μεmeAccusativedirect object
17
εἶπαν οὖν ἐκ τῶν μαθητῶν αὐτοῦ πρὸς ἀλλήλους· Τί ἐστιν τοῦτο ὃ λέγει ἡμῖν· Μικρὸν καὶ οὐ θεωρεῖτέ με, καὶ πάλιν μικρὸν καὶ ὄψεσθέ με; καὶ ὅτι Ὑπάγω πρὸς τὸν πατέρα;
So some of his disciples said to one another, 'What is this that he is saying to us, "A little while, and you will not see me, and again a little while, and you will see me"; and "because I am going to the Father"?'
Inferential response (disciples puzzled by the saying)οὖνThe οὖν is inferential: given the cryptic saying, the disciples confer. They cite v.16 nearly verbatim, adding the Father-clause from v.10, which suggests they have been trying to integrate the 'little while' with the departure-statements. Their mutual consultation shows they did not dare ask Jesus directly — a pattern in the Farewell Discourse.
εἶπανsaidAor Act Indic 3 Pl · λέγωmain verb→ constative aorist (a single reported speech-act)λέγω: 'to say.'
οὖνthereforeinferential particle
ἐκofpreposition + genitive (partitive)
τῶνtheGenitivearticle
μαθητῶνdisciplesGenitivepartitive genitive (subject of εἶπαν)μαθητής: 'disciple, learner'; the partitive ἐκ τῶν μαθητῶν = 'some of his disciples.'
αὐτοῦhisGenitivepossessive genitive
πρὸςtopreposition + accusative (direction of speech)
ἀλλήλουςone anotherAccusativeobject of preposition (reciprocal pronoun)ἀλλήλων: reciprocal pronoun — 'to one another.'
ΤίwhatNominativepredicate nominative / interrogative pronoun
ἐστινisPres Act Indic 3 Sg · εἰμίcopula→ descriptive presentεἰμί: 'to be.'
τοῦτοthisNominativesubject
ὃthatAccusativerelative pronoun (object of λέγει)
λέγειhe saysPres Act Indic 3 Sg · λέγωrelative clause verb→ descriptive presentλέγω: 'to say.'
ἡμῖνto usDativedative of indirect object
Μικρὸνa little whileAccusativeaccusative of time (citation of v.16)μικρός: cited verbatim from v.16.
καὶandcoordinating conjunction
οὐnotnegative particle
θεωρεῖτέyou seePres Act Indic 2 Pl · θεωρέωcitation verb→ futuristic presentθεωρέω: repeated from v.16.
μεmeAccusativedirect object
καὶandcoordinating conjunction
πάλινagainadverb
μικρὸνa little whileAccusativeaccusative of time
καὶandcoordinating conjunction
ὄψεσθέyou will seeFut Mid Indic 2 Pl · ὁράωcitation verb→ predictive futureὁράω: 'to see.'
μεmeAccusativedirect object
καὶandcoordinating conjunction
ὅτιbecausecausal/recitative conjunction
ὙπάγωI am goingPres Act Indic 1 Sg · ὑπάγωcited verb (from v.10 / v.5)→ futuristic presentὑπάγω: the departure-verb, here added to the citation.
πρὸςtopreposition + accusative (direction)
τὸνtheAccusativearticle
πατέραFatherAccusativeobject of prepositionπατήρ: 'Father.'
18
ἔλεγον οὖν· Τί ἐστιν τοῦτο ὃ λέγει τὸ μικρόν; οὐκ οἴδαμεν τί λαλεῖ.
So they were saying, 'What is this that he says, "a little while"? We do not know what he is talking about.'
Continuation of disciples' puzzlement (repetition for emphasis)οὖνThe imperfect ἔλεγον ('they were saying/kept saying') marks the ongoing, unresolved character of their perplexity. The question is focused more narrowly now on the single word τὸ μικρόν. The confession οὐκ οἴδαμεν τί λαλεῖ is the disciples' admitted incomprehension — characteristic of Johannine irony.
ἔλεγονthey were sayingImpf Act Indic 3 Pl · λέγωmain verb→ descriptive imperfect (ongoing/repeated speech)λέγω: 'to say'; the imperfect indicates continued, repeated questioning.
οὖνthereforeinferential particle
ΤίwhatNominativeinterrogative pronoun (predicate nominative)
ἐστινisPres Act Indic 3 Sg · εἰμίcopula→ descriptive presentεἰμί: 'to be.'
τοῦτοthisNominativesubject
ὃthatAccusativerelative pronoun (object of λέγει)
λέγειhe saysPres Act Indic 3 Sg · λέγωrelative clause verb→ descriptive presentλέγω: 'to say.'
τὸtheNominativearticle (substantivizing μικρόν)
μικρόνlittle whileNominativesubstantivized adjective / direct object of λέγειμικρός: now substantivized with the article — 'this "little while."'
οὐκnotnegative particle
οἴδαμενwe knowPerf Act Indic 1 Pl · οἶδαmain verb→ perfect with present sense (stative)οἶδα: 'to know' (intuitive/complete knowledge); the perfect form with present sense — they are in a state of not-knowing.
τίwhatAccusativeinterrogative pronoun (object of indirect question)
λαλεῖhe is sayingPres Act Indic 3 Sg · λαλέωmain verb of indirect question→ descriptive presentλαλέω: 'to speak'; the disciples confess total incomprehension of Jesus' discourse.
19
ἔγνω ὁ Ἰησοῦς ὅτι ἤθελον αὐτὸν ἐρωτᾶν, καὶ εἶπεν αὐτοῖς· Περὶ τούτου ζητεῖτε μετ' ἀλλήλων ὅτι εἶπον· Μικρὸν καὶ οὐ θεωρεῖτέ με, καὶ πάλιν μικρὸν καὶ ὄψεσθέ με;
Jesus knew that they wanted to ask him, and he said to them, 'Is this what you are asking one another about, that I said, "A little while, and you will not see me, and again a little while, and you will see me"?'
Jesus' perceptive response (initiating the answer)asyndetonAsyndeton. ἔγνω ('he knew') reflects Johannine Jesus' supernatural perception (2:24–25; 6:15; 13:1). He initiates the answer without being asked, restating their question. The question form (Περὶ τούτου ζητεῖτε ... ὅτι εἶπον; ) is rhetorical, preparing for the explanation in vv.20–22.
ἔγνωknewAor Act Indic 3 Sg · γινώσκωmain verb→ constative aorist (single act of knowing)γινώσκω: 'to know'; Jesus' supernatural perception of unspoken thoughts is a Johannine motif.
ὁtheNominativearticle
ἸησοῦςJesusNominativesubjectἸησοῦς: the proper name as subject.
ὅτιthatcontent conjunction (introducing indirect statement)
ἤθελονthey wantedImpf Act Indic 3 Pl · θέλωmain verb of ὅτι clause→ conative imperfect (wanting but not yet doing)θέλω: 'to want, desire, will'; the conative imperfect suggests they were on the verge of asking but held back.
αὐτὸνhimAccusativesubject accusative of infinitive
ἐρωτᾶνto askPres Act Inf · ἐρωτάωinfinitive as object of ἤθελον→ progressive present infinitiveἐρωτάω: 'to ask'; the same verb as v.5 — what none of them asked (v.5) they now want to ask.
καὶandcoordinating conjunction
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb→ constative aoristλέγω: 'to say.'
αὐτοῖςto themDativedative of indirect object
Περὶaboutpreposition + genitive (reference)
τούτουthisGenitiveobject of preposition
ζητεῖτεare you seekingPres Act Indic 2 Pl · ζητέωmain verb (rhetorical question)→ descriptive presentζητέω: 'to seek, inquire'; used of their internal questioning — 'are you asking one another about this?'
μετ'withpreposition + genitive (reciprocity)
ἀλλήλωνone anotherGenitiveobject of preposition (reciprocal pronoun)ἀλλήλων: echoes v.17 — the same mutual consultation.
ὅτιbecausecausal/recitative conjunction
εἶπονI saidAor Act Indic 1 Sg · λέγωmain verb of ὅτι clause (Jesus citing himself)→ constative aoristλέγω: Jesus cites his own words from v.16.
Μικρὸνa little whileAccusativeaccusative of time (third citation of v.16 in the passage)μικρός: the fourth occurrence in this section.
καὶandcoordinating conjunction
οὐnotnegative particle
θεωρεῖτέyou seePres Act Indic 2 Pl · θεωρέωcited verb→ futuristic presentθεωρέω: 'to see'; cited again.
μεmeAccusativedirect object
καὶandcoordinating conjunction
πάλινagainadverb
μικρὸνa little whileAccusativeaccusative of time
καὶandcoordinating conjunction
ὄψεσθέyou will seeFut Mid Indic 2 Pl · ὁράωcited verb→ predictive futureὁράω: 'to see'; the promise of renewed sight.
μεmeAccusativedirect object
20
ἀμὴν ἀμὴν λέγω ὑμῖν ὅτι κλαύσετε καὶ θρηνήσετε ὑμεῖς, ὁ δὲ κόσμος χαρήσεται· ὑμεῖς δὲ λυπηθήσεσθε, ἀλλ' ἡ λύπη ὑμῶν εἰς χαρὰν γενήσεται.
Truly, truly, I say to you that you will weep and lament, but the world will rejoice; you will be sorrowful, but your sorrow will be turned into joy.
Solemn pronouncement (resolving the 'little while' enigma)ἀμὴν ἀμήνThe double-amen formula signals a solemn declaration. The antithesis κλαύσετε/θρηνήσετε (weep/lament) vs. χαρήσεται (will rejoice) captures the paschal reversal: the disciples' grief at the cross becomes joy at the resurrection, while the world's triumph is illusory. The pivot word λύπη ('sorrow') carries through from v.6.
ἀμὴνtrulysolemn affirmation particleἀμήν: Hebrew 'truly, so be it'; the double formula (ἀμὴν ἀμήν) is distinctive to the Fourth Gospel.
ἀμὴνtrulysolemn affirmation particle (second)
λέγωI sayPres Act Indic 1 Sg · λέγωmain verb (disclosure formula)→ aoristic present (single solemn pronouncement)λέγω: 'to say.'
ὑμῖνto youDativedative of indirect object
ὅτιthatcontent conjunction
κλαύσετεyou will weepFut Act Indic 2 Pl · κλαίωmain verb→ predictive futureκλαίω: 'to weep, mourn'; used of mourning the dead; cf. Mary and the mourners at Lazarus' tomb (11:31, 33).
καὶandcoordinating conjunction
θρηνήσετεwill lamentFut Act Indic 2 Pl · θρηνέωcoordinate verb→ predictive futureθρηνέω: 'to lament, wail'; stronger than κλαίω — the formal expression of grief; the pair intensifies the prediction of mourning.
ὑμεῖςyouNominativesubject (emphatic pronoun in contrast with ὁ κόσμος)
ὁtheNominativearticle
δὲbutcontrastive particle
κόσμοςworldNominativesubject (contrastive with ὑμεῖς)κόσμος: the world-system hostile to Jesus; its joy at the crucifixion is the dark background to the disciples' sorrow.
χαρήσεταιwill rejoiceFut Pass Indic 3 Sg · χαίρωmain verb→ predictive futureχαίρω: 'to rejoice'; the world's joy is the antithesis to the disciples' grief — but it too is temporary and illusory.
ὑμεῖςyouNominativesubject (emphatic, repeated)
δὲbutcontrastive particle
λυπηθήσεσθεwill be grievedFut Pass Indic 2 Pl · λυπέωmain verb→ predictive futureλυπέω: 'to grieve, pain'; the cognate of λύπη (vv.6, 20, 21, 22) — 'you will be filled with sorrow.'
ἀλλ'butstrong adversative conjunction
ἡtheNominativearticle
λύπηsorrowNominativesubjectλύπη: 'sorrow'; the keyword of the section, now being resolved.
ὑμῶνyourGenitivepossessive genitive
εἰςintopreposition + accusative (direction of transformation)
χαρὰνjoyAccusativeobject of preposition (terminus of transformation)χαρά: 'joy'; the Johannine fullness-of-joy theme (15:11; 16:24; 17:13); sorrow does not merely cease — it is transformed into joy.
γενήσεταιwill be turnedFut Mid Indic 3 Sg · γίνομαιmain verb→ predictive future (transformation)γίνομαι: 'to become'; the transformation metaphor — the sorrow itself is metamorphosed into joy, not just replaced.
21
ἡ γυνὴ ὅταν τίκτῃ λύπην ἔχει, ὅτι ἦλθεν ἡ ὥρα αὐτῆς· ὅταν δὲ γεννήσῃ τὸ παιδίον, οὐκέτι μνημονεύει τῆς θλίψεως διὰ τὴν χαρὰν ὅτι ἐγεννήθη ἄνθρωπος εἰς τὸν κόσμον.
When a woman is giving birth, she has sorrow because her hour has come; but when she has delivered the baby, she no longer remembers the anguish because of the joy that a human being has been born into the world.
Parabolic illustration (childbirth as image of sorrow-to-joy)asyndetonAsyndeton introduces the extended metaphor. The woman-in-labor image echoes OT images of eschatological travail (Isa 26:17; 66:7–8; Mic 4:9–10). In John's context, ἡ ὥρα αὐτῆς ('her hour') mirrors Jesus' 'hour' (2:4; 7:30; 8:20; 12:23, 27; 13:1; 17:1). The point is transformation: the same event that causes anguish (θλῖψις) produces indestructible joy.
ἡtheNominativearticle
γυνὴwomanNominativesubject (generic / illustrative)γυνή: 'woman, wife'; the anarthrous quality in Greek is quasi-generic — 'a woman when she gives birth.'
ὅτανwhentemporal conjunction (with subjunctive)
τίκτῃgives birthPres Act Subj 3 Sg · τίκτωtemporal clause verb→ gnomic present subjunctive (iterative/generic)τίκτω: 'to give birth, bear (a child)'; the generic present reflects the recurring universal experience.
λύπηνsorrowAccusativedirect objectλύπη: 'sorrow'; deliberately echoing the keyword from vv.6, 20, 22.
ἔχειshe hasPres Act Indic 3 Sg · ἔχωmain verb→ gnomic presentἔχω: 'to have'; the gnomic present reflects universal experience.
ὅτιbecausecausal conjunction
ἦλθενhas comeAor Act Indic 3 Sg · ἔρχομαιmain verb of causal clause→ constative aorist (the hour has arrived)ἔρχομαι: 'to come'; ἡ ὥρα αὐτῆς — her appointed hour of labor.
ἡtheNominativearticle
ὥραhourNominativesubjectὥρα: 'hour'; the resonance with Jesus' hour (v.2; 17:1) is intentional — the hour of pain that issues in new life.
αὐτῆςherGenitivepossessive genitive
ὅτανbut whentemporal conjunction (contrast)
δὲbutcontrastive particle
γεννήσῃshe deliversAor Act Subj 3 Sg · γεννάωtemporal clause verb→ constative aorist subjunctive (punctiliar birth)γεννάω: 'to give birth, beget'; note the tense shift — the aorist marks the completed moment of birth, contrasting with the imperfective present of labor.
τὸtheAccusativearticle
παιδίονchildAccusativedirect objectπαιδίον: 'little child, infant'; the diminutive form emphasizes the newborn.
οὐκέτιno longertemporal negative adverb
μνημονεύειshe remembersPres Act Indic 3 Sg · μνημονεύωmain verb→ gnomic presentμνημονεύω: 'to remember'; the governs the genitive τῆς θλίψεως ('the anguish').
τῆςtheGenitivearticle
θλίψεωςanguishGenitivegenitive object (of μνημονεύω)θλῖψις: 'tribulation, distress, anguish'; from θλίβω ('to press, squeeze'); used in the NT for eschatological and present suffering.
διὰbecause ofpreposition + accusative (cause)
τὴνtheAccusativearticle
χαρὰνjoyAccusativeobject of prepositionχαρά: 'joy'; the overmastering joy displaces the memory of anguish.
ὅτιthatcontent conjunction (explaining the joy)
ἐγεννήθηhas been bornAor Pass Indic 3 Sg · γεννάωmain verb of ὅτι clause→ constative aorist (accomplished fact of birth)γεννάω: 'to be born'; the passive is a divine passive — birth as gift of life.
ἄνθρωποςa human beingNominativesubjectἄνθρωπος: 'human being, person'; some read a christological overtone: the birth of 'a man into the world' echoes the incarnation.
εἰςintopreposition + accusative (direction)
τὸνtheAccusativearticle
κόσμονworldAccusativeobject of prepositionκόσμος: 'world'; birth 'into the world' is the human sphere of created life.
22
καὶ ὑμεῖς οὖν νῦν μὲν λύπην ἔχετε· πάλιν δὲ ὄψομαι ὑμᾶς, καὶ χαρήσεται ὑμῶν ἡ καρδία, καὶ τὴν χαρὰν ὑμῶν οὐδεὶς αἴρει ἀφ' ὑμῶν.
So also you have sorrow now, but I will see you again, and your heart will rejoice, and no one will take your joy from you.
Application of the metaphorκαὶ ὑμεῖς οὖνThe οὖν draws the application from the childbirth metaphor. The μέν/δέ pair (νῦν μέν ... πάλιν δέ) structures the contrast: present sorrow vs. future joy. Notably, the future promise shifts from 'you will see me' to 'I will see you' (ὄψομαι ὑμᾶς) — the personal, relational seeing is mutual. The final clause (τὴν χαρὰν ὑμῶν οὐδεὶς αἴρει) uses a present tense for future permanence — a gnomic certainty.
καὶandcoordinating conjunction (application marker)
ὑμεῖςyouNominativesubject (emphatic)
οὖνthereforeinferential particle
νῦνnowtemporal adverb
μὲνon the one handcorrelative particle (μέν ... δέ)
λύπηνsorrowAccusativedirect objectλύπη: the keyword, for the last time in its cluster.
ἔχετεyou havePres Act Indic 2 Pl · ἔχωmain verb→ descriptive present (current state)ἔχω: 'to have'; the present tense describes their current condition.
πάλινagainadverb (contrast / resumption)
δὲbutcontrastive particle (picking up μέν)
ὄψομαιI will seeFut Mid Indic 1 Sg · ὁράωmain verb→ predictive futureὁράω: 'to see'; significant shift — previously 'you will see me,' now 'I will see you'; the reunion is mutual.
ὑμᾶςyouAccusativedirect object
καὶandcoordinating conjunction
χαρήσεταιwill rejoiceFut Pass Indic 3 Sg · χαίρωmain verb→ predictive futureχαίρω: 'to rejoice'; the reversal of v.20b.
ὑμῶνyourGenitivepossessive genitive
ἡtheNominativearticle
καρδίαheartNominativesubjectκαρδία: 'heart'; echoes 14:1 — the troubled heart becomes the rejoicing heart.
καὶandcoordinating conjunction
τὴνtheAccusativearticle
χαρὰνjoyAccusativedirect object (fronted for emphasis)χαρά: 'joy'; the promised resurrection-joy.
ὑμῶνyourGenitivepossessive genitive
οὐδεὶςno oneNominativesubject
αἴρειtakes awayPres Act Indic 3 Sg · αἴρωmain verb→ gnomic present (permanent, universal truth)αἴρω: 'to take, take away, lift'; the gnomic present expresses permanent impossibility — no one will ever be able to take away this joy.
ἀφ'frompreposition + genitive (separation)
ὑμῶνyouGenitiveobject of preposition
23
Καὶ ἐν ἐκείνῃ τῇ ἡμέρᾳ ἐμὲ οὐκ ἐρωτήσετε οὐδέν. ἀμὴν ἀμὴν λέγω ὑμῖν, ἄν τι αἰτήσητε τὸν πατέρα ἐν τῷ ὀνόματί μου δώσει ὑμῖν.
And in that day you will ask me nothing. Truly, truly, I say to you, whatever you ask the Father in my name, he will give it to you.
Transition to new movement (direct prayer in Jesus' name)Καίἐν ἐκείνῃ τῇ ἡμέρᾳ ('in that day') is the Johannine eschatological formula marking the new era of the Spirit; cf. 14:20. The promise of prayer in Jesus' name is now given its most comprehensive statement. ἐρωτήσετε shifts from 'asking questions' (the disciples' confusion-questions) to asking in prayer — two different uses of ἐρωτάω/αἰτέω are at work here.
Καὶandcoordinating conjunction
ἐνinpreposition + dative (temporal)
ἐκείνῃthatDativeattributive demonstrativeἐκεῖνος: 'that'; ἐν ἐκείνῃ τῇ ἡμέρᾳ = 'in that day' — the post-resurrection, Spirit-age era.
τῇtheDativearticle
ἡμέρᾳdayDativeobject of prepositionἡμέρα: 'day'; the eschatological 'day' of fulfilled promise.
ἐμὲmeAccusativedirect object (emphatic, fronted)
οὐκnotnegative particle
ἐρωτήσετεyou will askFut Act Indic 2 Pl · ἐρωτάωmain verb→ predictive futureἐρωτάω: 'to ask (a question)'; in the post-resurrection era the disciples will not need to ask Jesus clarifying questions — they will have the Spirit's guidance.
οὐδένnothingAccusativedirect object (negative pronoun)
ἀμὴνtrulysolemn affirmation particle
ἀμὴνtrulysolemn affirmation particle (second)
λέγωI sayPres Act Indic 1 Sg · λέγωmain verb (disclosure formula)→ aoristic presentλέγω: 'to say.'
ὑμῖνto youDativedative of indirect object
ἄνwhateverconditional particle (with subjunctive)
τιanythingAccusativeindefinite pronoun (direct object of αἰτήσητε)
αἰτήσητεyou askAor Act Subj 2 Pl · αἰτέωprotasis verb (conditional)→ constative aorist subjunctive (each individual act of asking)αἰτέω: 'to ask, request (for something)'; distinct from ἐρωτάω — αἰτέω is asking for a gift/grant, which is the prayer-register.
τὸνtheAccusativearticle
πατέραFatherAccusativedirect object of αἰτήσητεπατήρ: 'Father'; the disciples now address the Father directly — a new access granted in Jesus' name.
ἐνinpreposition + dative (sphere/instrument)
τῷtheDativearticle
ὀνόματίnameDativeobject of preposition (instrument of prayer)ὄνομα: 'name'; ἐν τῷ ὀνόματί μου = 'in my name' — praying on the basis of and in identification with Jesus; this is the fullest form of the name-prayer promise (14:13–14; 15:16; 16:23–24, 26).
μουmyGenitivepossessive genitive
δώσειwill giveFut Act Indic 3 Sg · δίδωμιapodosis verb→ predictive futureδίδωμι: 'to give'; the Father gives in response to prayer in Jesus' name — a comprehensive promise.
ὑμῖνto youDativedative of indirect object
24
ἕως ἄρτι οὐκ ᾐτήσατε οὐδὲν ἐν τῷ ὀνόματί μου· αἰτεῖτε καὶ λήμψεσθε, ἵνα ἡ χαρὰ ὑμῶν ᾖ πεπληρωμένη.
Until now you have asked nothing in my name. Ask, and you will receive, so that your joy may be complete.
Exhortation (application of the prayer promise)asyndetonAsyndeton. The contrast ἕως ἄρτι ('until now') vs. αἰτεῖτε (imperative) marks a watershed: the era of asking in Jesus' name is beginning. ἵνα ἡ χαρὰ ὑμῶν ᾖ πεπληρωμένη ('that your joy may be complete') echoes 15:11 — the fullness of joy is the telos of the prayer-promise.
ἕωςuntiltemporal preposition
ἄρτιnowtemporal adverbἄρτι: 'now, just now'; ἕως ἄρτι = 'up until now' — the end-point of the pre-resurrection era.
οὐκnotnegative particle
ᾐτήσατεyou have askedAor Act Indic 2 Pl · αἰτέωmain verb→ constative aorist (summarizing the entire previous period)αἰτέω: 'to ask, request'; they had not yet prayed in Jesus' name — a new mode of access is being opened.
οὐδὲνnothingAccusativedirect object (negative pronoun)
ἐνinpreposition + dative
τῷtheDativearticle
ὀνόματίnameDativeobject of prepositionὄνομα: 'name'; the repeated phrase ἐν τῷ ὀνόματί μου from v.23.
μουmyGenitivepossessive genitive
αἰτεῖτεaskPres Act Impv 2 Pl · αἰτέωmain verb (imperative)→ present imperative (ongoing practice of asking)αἰτέω: 'to ask'; the present imperative calls for habitual, repeated asking in prayer.
καὶandcoordinating conjunction
λήμψεσθεyou will receiveFut Mid Indic 2 Pl · λαμβάνωmain verb (promise)→ predictive futureλαμβάνω: 'to receive'; the promise is certain — asking in Jesus' name results in receiving.
ἵναso thatpurpose conjunction
ἡtheNominativearticle
χαρὰjoyNominativesubjectχαρά: 'joy'; the eschatological fullness of joy is the telos.
ὑμῶνyourGenitivepossessive genitive
ᾖmay bePres Act Subj 3 Sg · εἰμίpurpose clause verb (copula)→ present subjunctiveεἰμί: 'to be'; with the perfect participle πεπληρωμένη — periphrastic perfect.
πεπληρωμένηcompletePerf Pass Part Nom Sg Fem · πληρόωpredicate participle (periphrastic with ᾖ)→ intensive perfect (state of fullness achieved and maintained)πληρόω: 'to fill, fulfill, make complete'; the periphrastic perfect ᾖ πεπληρωμένη = 'may be in a completed state of fullness.'
25
Ταῦτα ἐν παροιμίαις λελάληκα ὑμῖν· ἔρχεται ὥρα ὅτε οὐκέτι ἐν παροιμίαις λαλήσω ὑμῖν, ἀλλὰ παρρησίᾳ περὶ τοῦ πατρὸς ἀπαγγελῶ ὑμῖν.
I have spoken these things to you in figures; an hour is coming when I will no longer speak to you in figures, but will tell you plainly about the Father.
Transition / disclosure promise (end of figurative speech)asyndetonAsyndeton. παροιμία ('figure of speech, proverb, dark saying') is the Johannine equivalent of Mark's παραβολή — indirect, veiled discourse. The contrast is ἐν παροιμίαις vs. παρρησίᾳ ('plainly, openly, boldly'). This verse promises a qualitative shift in Jesus' communication — fulfilled in part in vv.29–30, fully after the resurrection and in the Spirit's work.
Ταῦταthese thingsAccusativedirect object
ἐνinpreposition + dative (manner)
παροιμίαιςfiguresDativeobject of preposition (manner dative)παροιμία: 'figure of speech, riddle, proverb, dark saying'; the Johannine discourse-vehicle — indirect, allusive speech requiring interpretation (cf. 10:6).
λελάληκαI have spokenPerf Act Indic 1 Sg · λαλέωmain verb→ intensive perfectλαλέω: 'to speak'; the perfect acknowledges the nature of the entire discourse to this point.
ὑμῖνto youDativedative of indirect object
ἔρχεταιis comingPres Mid Indic 3 Sg · ἔρχομαιmain verb (futuristic present)→ futuristic presentἔρχομαι: the Johannine 'hour is coming' formula.
ὥραhourNominativesubjectὥρα: 'hour'; the eschatological moment, now post-resurrection.
ὅτεwhenrelative temporal conjunction
οὐκέτιno longertemporal negative adverb
ἐνinpreposition + dative (manner)
παροιμίαιςfiguresDativeobject of prepositionπαροιμία: repeated for emphasis — the era of figurative speech is ending.
λαλήσωI will speakFut Act Indic 1 Sg · λαλέωmain verb of ὅτε clause→ predictive futureλαλέω: 'to speak.'
ὑμῖνto youDativedative of indirect object
ἀλλὰbutadversative conjunction
παρρησίᾳplainlyDativedative of mannerπαρρησία: 'openness, plainness of speech, boldness'; the opposite of παροιμία — direct, undisguised declaration.
περὶaboutpreposition + genitive (reference)
τοῦtheGenitivearticle
πατρὸςFatherGenitiveobject of prepositionπατήρ: 'Father'; the content of the plain discourse is the Father — at last fully disclosed.
ἀπαγγελῶI will tellFut Act Indic 1 Sg · ἀπαγγέλλωmain verb→ predictive futureἀπαγγέλλω: 'to announce, report, declare'; a more formal public-declaration verb than λαλέω.
ὑμῖνto youDativedative of indirect object
26
ἐν ἐκείνῃ τῇ ἡμέρᾳ ἐν τῷ ὀνόματί μου αἰτήσεσθε, καὶ οὐ λέγω ὑμῖν ὅτι ἐγὼ ἐρωτήσω τὸν πατέρα περὶ ὑμῶν·
In that day you will ask in my name, and I do not say to you that I will ask the Father on your behalf;
Continuation (direct access without Jesus as intermediary)asyndetonAsyndeton. The verse clarifies that prayer in Jesus' name is direct access to the Father — not a relay through Jesus. The Father's love for the disciples is the ground (v.27), so no intermediary petition by Jesus is necessary (though cf. 17:9; 1 John 2:1).
ἐνinpreposition + dative (temporal)
ἐκείνῃthatDativeattributive demonstrative
τῇtheDativearticle
ἡμέρᾳdayDativeobject of prepositionἡμέρα: 'day'; the post-resurrection era, repeated from v.23.
ἐνinpreposition + dative (sphere/instrument)
τῷtheDativearticle
ὀνόματίnameDativeobject of prepositionὄνομα: 'name'; the prayer-formula repeated for the third time in the chapter.
μουmyGenitivepossessive genitive
αἰτήσεσθεyou will askFut Mid Indic 2 Pl · αἰτέωmain verb→ predictive futureαἰτέω: 'to ask, request'; the disciples will directly petition the Father in Jesus' name.
καὶandcoordinating conjunction
οὐnotnegative particle
λέγωI sayPres Act Indic 1 Sg · λέγωmain verb→ aoristic presentλέγω: 'to say.'
ὑμῖνto youDativedative of indirect object
ὅτιthatcontent conjunction
ἐγὼINominativesubject (emphatic)
ἐρωτήσωwill askFut Act Indic 1 Sg · ἐρωτάωmain verb of ὅτι clause→ predictive futureἐρωτάω: 'to ask, request' (here in the intercessory sense); the disciples need no intermediary.
τὸνtheAccusativearticle
πατέραFatherAccusativedirect objectπατήρ: 'Father.'
περὶon behalf ofpreposition + genitive (behalf/reference)
ὑμῶνyouGenitiveobject of preposition
27
αὐτὸς γὰρ ὁ πατὴρ φιλεῖ ὑμᾶς, ὅτι ὑμεῖς ἐμὲ πεφιλήκατε καὶ πεπιστεύκατε ὅτι ἐγὼ παρὰ τοῦ θεοῦ ἐξῆλθον.
For the Father himself loves you, because you have loved me and have believed that I came from God.
Causal ground (the Father's own love makes relay unnecessary)γάραὐτὸς ὁ πατήρ ('the Father himself') — the αὐτός is emphatic: direct, personal love. The double perfect (πεφιλήκατε ... πεπιστεύκατε) grounds the Father's love in the disciples' completed and continuing love and faith.
αὐτὸςhimselfNominativeemphatic intensive pronounαὐτός: emphatic — 'the Father himself'; stresses the directness of the Father's love.
γὰρforexplanatory particle
ὁtheNominativearticle
πατὴρFatherNominativesubjectπατήρ: 'Father.'
φιλεῖlovesPres Act Indic 3 Sg · φιλέωmain verb→ gnomic present (permanent, characteristic love)φιλέω: 'to love, have affection for'; used interchangeably with ἀγαπάω in John for divine love.
ὑμᾶςyouAccusativedirect object
ὅτιbecausecausal conjunction
ὑμεῖςyouNominativesubject (emphatic)
ἐμὲmeAccusativedirect object (emphatic, fronted)
πεφιλήκατεhave lovedPerf Act Indic 2 Pl · φιλέωmain verb→ intensive perfect (love established and ongoing)φιλέω: 'to love'; the perfect marks the disciples' consistent, established love for Jesus.
καὶandcoordinating conjunction
πεπιστεύκατεhave believedPerf Act Indic 2 Pl · πιστεύωcoordinate verb→ intensive perfect (faith established and ongoing)πιστεύω: 'to believe, trust'; the perfect — faith as a settled, ongoing commitment.
ὅτιthatcontent conjunction
ἐγὼINominativesubject (emphatic)
παρὰfrompreposition + genitive (origin/source)
τοῦtheGenitivearticle
θεοῦGodGenitiveobject of preposition (origin)θεός: God; παρὰ τοῦ θεοῦ = 'from God' — Jesus' divine origin.
ἐξῆλθονI came outAor Act Indic 1 Sg · ἐξέρχομαιmain verb of ὅτι clause→ constative aorist (the historical event of the incarnation)ἐξέρχομαι: 'to come out, go forth'; the incarnation as an exodus from the divine presence.
28
ἐξῆλθον παρὰ τοῦ πατρὸς καὶ ἐλήλυθα εἰς τὸν κόσμον· πάλιν ἀφίημι τὸν κόσμον καὶ πορεύομαι πρὸς τὸν πατέρα.
I came forth from the Father and have come into the world; again I am leaving the world and going to the Father.
Summary statement (the Johannine departure formula in four movements)asyndetonAsyndeton. The verse is the most compressed statement of the Johannine christological journey: pre-existence → incarnation → departure. The tense sequence is significant: ἐξῆλθον (aorist, historical) + ἐλήλυθα (perfect, still here) + ἀφίημι/πορεύομαι (present, imminent).
ἐξῆλθονI came forthAor Act Indic 1 Sg · ἐξέρχομαιmain verb→ constative aorist (the definitive event of the incarnation)ἐξέρχομαι: 'to come out, go forth'; echoes v.27.
παρὰfrompreposition + genitive (origin)
τοῦtheGenitivearticle
πατρὸςFatherGenitiveobject of preposition (origin)πατήρ: 'Father'; the divine source.
καὶandcoordinating conjunction
ἐλήλυθαI have comePerf Act Indic 1 Sg · ἔρχομαιmain verb→ intensive perfect (the coming stands in present force — Jesus is still present)ἔρχομαι: 'to come'; the perfect implies he is still present in the world.
εἰςintopreposition + accusative (direction)
τὸνtheAccusativearticle
κόσμονworldAccusativeobject of prepositionκόσμος: 'world'; the sphere of humanity.
πάλινagainadverb (resumptive, marking return movement)
ἀφίημιI am leavingPres Act Indic 1 Sg · ἀφίημιmain verb→ futuristic present (imminent departure)ἀφίημι: 'to leave, release'; used here of leaving a place.
τὸνtheAccusativearticle
κόσμονworldAccusativedirect objectκόσμος: 'world'; Jesus is departing the sphere he entered.
καὶandcoordinating conjunction
πορεύομαιam goingPres Mid Indic 1 Sg · πορεύομαιmain verb→ futuristic presentπορεύομαι: 'to go, travel, journey'; the return to the Father.
πρὸςtopreposition + accusative (direction)
τὸνtheAccusativearticle
πατέραFatherAccusativeobject of preposition (destination)πατήρ: 'Father'; the point of origin is also the point of return.
29
Λέγουσιν αὐτῷ οἱ μαθηταὶ αὐτοῦ· Ἴδε νῦν ἐν παρρησίᾳ λαλεῖς, καὶ παροιμίαν οὐδεμίαν λέγεις.
His disciples said to him, 'Ah, now you are speaking plainly, and saying nothing in a figure!'
Disciples' response (premature confidence in understanding)asyndetonAsyndeton. The disciples react to v.28 with apparent relief — they think the promised plain speech (v.25) has arrived. Ἴδε marks exclamatory emphasis. The irony: their overconfident confession (v.30) will be undercut by Jesus' prediction of their scattering (v.32).
ΛέγουσινsayPres Act Indic 3 Pl · λέγωmain verb (historic present)→ historic present (vivid narration)λέγω: 'to say'; the historic present is characteristic of Johannine narrative.
αὐτῷto himDativedative of indirect object
οἱtheNominativearticle
μαθηταὶdisciplesNominativesubjectμαθητής: 'disciple, learner.'
αὐτοῦhisGenitivepossessive genitive
Ἴδεlookattention-marker / interjectionἴδε: imperative of ὁράω used as an exclamatory particle.
νῦνnowtemporal adverb
ἐνinpreposition + dative (manner)
παρρησίᾳplainlyDativedative of mannerπαρρησία: 'openness, boldness'; echoes v.25.
λαλεῖςyou speakPres Act Indic 2 Sg · λαλέωmain verb→ descriptive presentλαλέω: 'to speak.'
καὶandcoordinating conjunction
παροιμίανfigureAccusativedirect object (fronted for emphasis)παροιμία: 'figure of speech'; the disciples contrast current speech with figurative discourse.
οὐδεμίανnoAccusativenegative adjective (modifying παροιμίαν)
λέγειςyou sayPres Act Indic 2 Sg · λέγωmain verb→ descriptive presentλέγω: 'to say.'
30
νῦν οἴδαμεν ὅτι οἶδας πάντα καὶ οὐ χρείαν ἔχεις ἵνα τίς σε ἐρωτᾷ· ἐν τούτῳ πιστεύομεν ὅτι ἀπὸ θεοῦ ἐξῆλθες.
Now we know that you know all things and do not need anyone to question you; by this we believe that you came from God.
Disciples' confession (premature confidence)νῦνThe disciples' νῦν ('now') confession echoes their earlier incomprehension (v.18). The basis of their confidence — οἶδας πάντα — reflects Jesus' supernatural perception (v.19). But their πιστεύομεν will be tested in v.31 and fail in v.32.
νῦνnowtemporal adverb
οἴδαμενwe knowPerf Act Indic 1 Pl · οἶδαmain verb→ perfect with present sense (stative knowledge)οἶδα: 'to know'; contrasts with v.18 where they did not know.
ὅτιthatcontent conjunction
οἶδαςyou knowPerf Act Indic 2 Sg · οἶδαmain verb of ὅτι clause→ perfect with present senseοἶδα: 'to know'; the disciples recognize Jesus' omniscience.
πάνταall thingsAccusativedirect object
καὶandcoordinating conjunction
οὐnotnegative particle
χρείανneedAccusativedirect object (χρείαν ἔχεις = idiomatic for 'you need')χρεία: 'need, necessity'; χρείαν ἔχειν ἵνα = 'to need that.'
ἔχειςyou havePres Act Indic 2 Sg · ἔχωmain verb→ descriptive presentἔχω: 'to have.'
ἵναthatepexegetical conjunction (defining the need)
τίςanyoneNominativeindefinite pronoun (subject)
σεyouAccusativedirect object
ἐρωτᾷshould askPres Act Subj 3 Sg · ἐρωτάωpurpose/epexegetical clause verb→ present subjunctiveἐρωτάω: 'to ask (questions)'; Jesus knows without being asked.
ἐνbypreposition + dative (basis/ground)
τούτῳthisDativeobject of preposition (basis of belief)
πιστεύομενwe believePres Act Indic 1 Pl · πιστεύωmain verb→ descriptive present (their claim of present faith)πιστεύω: 'to believe'; the disciples' claim — to be tested by the desertion of v.32.
ὅτιthatcontent conjunction
ἀπὸfrompreposition + genitive (origin)
θεοῦGodGenitiveobject of prepositionθεός: God; ἀπὸ θεοῦ echoes vv.27–28.
ἐξῆλθεςyou came forthAor Act Indic 2 Sg · ἐξέρχομαιmain verb of ὅτι clause→ constative aoristἐξέρχομαι: 'to come out, go forth'; the incarnation.
31
ἀπεκρίθη αὐτοῖς Ἰησοῦς· Ἄρτι πιστεύετε;
Jesus answered them, 'Do you now believe?'
Jesus' response (ironic question undercutting disciples' confidence)asyndetonAsyndeton. The single-word question Ἄρτι πιστεύετε; can be read as genuine inquiry or as ironic challenge — most commentators read it as the latter, given that v.32 immediately predicts the disciples' failure. The ἄρτι ('now') echoes the disciples' νῦν (v.30) — 'is this really the moment when you believe?'
ἀπεκρίθηansweredAor Pass Indic 3 Sg · ἀποκρίνομαιmain verb→ constative aoristἀποκρίνομαι: 'to answer, respond'; a common Johannine dialogue verb, always followed by the content.
αὐτοῖςthemDativedative of indirect object
ἸησοῦςJesusNominativesubjectἸησοῦς: the proper name.
Ἄρτιnowtemporal adverbἄρτι: 'just now, at this moment'; echoes the disciples' νῦν (v.30), testing the temporal claim.
πιστεύετεdo you believePres Act Indic 2 Pl · πιστεύωmain verb (rhetorical question)→ descriptive presentπιστεύω: 'to believe'; the irony — the disciples' claimed faith is about to be tested and found wanting.
32
ἰδοὺ ἔρχεται ὥρα καὶ ἐλήλυθεν ἵνα σκορπισθῆτε ἕκαστος εἰς τὰ ἴδια καὶ ἐμὲ μόνον ἀφῆτε· καὶ οὐκ εἰμὶ μόνος, ὅτι ὁ πατὴρ μετ' ἐμοῦ ἐστιν.
Behold, an hour is coming — indeed it has come — when you will be scattered, each to his own, and you will leave me alone; yet I am not alone, because the Father is with me.
Prediction of desertion (countered by Father's presence)ἰδούThe solemn ἰδού introduces the darkest prediction: the disciples' scattering at the arrest (18:8–9; Zech 13:7). The formula ἔρχεται ὥρα καὶ ἐλήλυθεν ('the hour is coming and has come') intensifies the imminence — it is simultaneously future and present. The climactic ὅτι clause ('because the Father is with me') is the theological ground for Jesus' composure: his solitude will not be absolute.
ἰδοὺbeholdattention-marker / interjectionἰδού: 'behold, look!'; a fixed particle introducing solemn or surprising material.
ἔρχεταιis comingPres Mid Indic 3 Sg · ἔρχομαιmain verb (futuristic present)→ futuristic presentἔρχομαι: the Johannine ὥρα ἔρχεται formula.
ὥραhourNominativesubjectὥρα: 'hour'; the hour of the arrest and passion.
καὶandcoordinating conjunction (escalating)
ἐλήλυθενhas comePerf Act Indic 3 Sg · ἔρχομαιmain verb (coordinate with ἔρχεται)→ intensive perfect (already arrived in its effects)ἔρχομαι: 'to come'; the perfect + present pair emphasizes that the hour is both imminent and, in its effects, already present.
ἵναwhenepexegetical conjunction (defining the hour)
σκορπισθῆτεyou be scatteredAor Pass Subj 2 Pl · σκορπίζωpurpose/epexegetical clause verb→ constative aorist subjunctive (the single act of scattering)σκορπίζω: 'to scatter, disperse'; the image is of sheep scattered at the shepherd's arrest (cf. Zech 13:7; Mark 14:27).
ἕκαστοςeachNominativedistributive subjectἕκαστος: 'each, every one'; each will flee individually — no collective solidarity in the crisis.
εἰςtopreposition + accusative (direction)
τὰhis ownAccusativearticle (substantivizing ἴδια)
ἴδιαown things / homeAccusativesubstantivized adjective (destination)ἴδιος: 'one's own'; τὰ ἴδια = 'his own home, his own affairs'; echoes 1:11 (eis ta idia ēlthen).
καὶandcoordinating conjunction
ἐμὲmeAccusativedirect object (emphatic, fronted)
μόνονaloneAccusativepredicate adjective / adverb (in apposition to ἐμέ)μόνος: 'alone, only'; the contrast with the Father's presence (end of verse) is deliberate.
ἀφῆτεyou will leaveAor Act Subj 2 Pl · ἀφίημιcoordinated purpose clause verb→ constative aorist subjunctiveἀφίημι: 'to leave, abandon'; the word used of abandoning a person — the disciples will abandon Jesus.
καὶandadversative/corrective conjunction (yet)
οὐκnotnegative particle
εἰμὶI amPres Act Indic 1 Sg · εἰμίcopula→ gnomic present (permanent state)εἰμί: 'to be.'
μόνοςaloneNominativepredicate adjectiveμόνος: 'alone'; echoes μόνον above — the disciples will leave him alone, but he is not alone.
ὅτιbecausecausal conjunction
ὁtheNominativearticle
πατὴρFatherNominativesubjectπατήρ: 'Father'; the Father's companionship grounds Jesus' equanimity in the passion.
μετ'withpreposition + genitive (accompaniment)
ἐμοῦmeGenitiveobject of preposition
ἐστινisPres Act Indic 3 Sg · εἰμίcopula→ gnomic presentεἰμί: 'to be'; the Father's presence is a permanent reality.
33
ταῦτα λελάληκα ὑμῖν ἵνα ἐν ἐμοὶ εἰρήνην ἔχητε. ἐν τῷ κόσμῳ θλῖψιν ἔχετε· ἀλλὰ θαρσεῖτε, ἐγὼ νενίκηκα τὸν κόσμον.
I have spoken these things to you so that in me you may have peace. In the world you have tribulation; but take heart — I have overcome the world.
Climactic closing statement (the discourse's telos)asyndetonAsyndeton opens the great concluding word of the Farewell Discourse. The structure is chiastic and antithetical: ἐν ἐμοί (in me = peace) vs. ἐν τῷ κόσμῳ (in the world = tribulation). The closing ἐγὼ νενίκηκα τὸν κόσμον ('I have overcome the world') is the climactic perfect — the decisive, once-for-all victory of the cross is already accomplished. The emphatic ἐγώ makes this a pronouncement of sovereign authority.
ταῦταthese thingsAccusativedirect objectοὗτος: resumptive — summarizes the entire Farewell Discourse (chs. 14–16).
λελάληκαI have spokenPerf Act Indic 1 Sg · λαλέωmain verb→ intensive perfect (word standing as a completed gift)λαλέω: 'to speak'; the perfect brackets and concludes the entire discourse (cf. vv.1, 4, 6, 25).
ὑμῖνto youDativedative of indirect object
ἵναso thatpurpose conjunction
ἐνinpreposition + dative (sphere)
ἐμοὶmeDativeobject of preposition (sphere of peace: 'in me')ἐγώ: 'I, me'; ἐν ἐμοί is the Johannine mutual-indwelling formula — peace is found in union with Christ.
εἰρήνηνpeaceAccusativedirect objectεἰρήνη: 'peace'; the gift promised at 14:27 ('My peace I give you') — now the telos of the whole discourse.
ἔχητεyou may havePres Act Subj 2 Pl · ἔχωpurpose clause verb→ progressive present subjunctive (ongoing possession)ἔχω: 'to have, possess'; the purpose of the entire discourse is peace — a continuing, not transient, possession.
ἐνinpreposition + dative (sphere, contrasted with ἐν ἐμοί)
τῷtheDativearticle
κόσμῳworldDativeobject of preposition (sphere: 'in the world')κόσμος: 'world'; the antithesis: in Christ = peace; in the world = tribulation.
θλῖψινtribulationAccusativedirect objectθλῖψις: 'tribulation, distress, anguish'; echoes v.21 (θλίψεως) — the birth-pang of the present age.
ἔχετεyou havePres Act Indic 2 Pl · ἔχωmain verb→ gnomic present (permanent condition of believers in the world)ἔχω: 'to have'; the gnomic present — a permanent reality of life in a hostile world.
ἀλλὰbutstrong adversative conjunction
θαρσεῖτεtake heartPres Act Impv 2 Pl · θαρσέωmain verb (imperative — command of courage)→ present imperative (ongoing courage demanded)θαρσέω: 'to be courageous, take heart, be of good cheer'; used by Jesus in Matt 9:2, 22; 14:27; Mark 6:50; 10:49; here unique in John.
ἐγὼINominativesubject (emphatic — the ground of the command)ἐγώ: emphatic — the victory rests on 'I,' not on the disciples' own resources.
νενίκηκαhave overcomePerf Act Indic 1 Sg · νικάωmain verb→ intensive perfect (victory accomplished and permanently standing)νικάω: 'to conquer, overcome, prevail'; the perfect of completed, decisive victory — the cross as the triumph over the ruler of this world (12:31; cf. 1 John 5:4–5; Rev 5:5). The tense is the theological climax of the chapter.
τὸνtheAccusativearticle
κόσμονworldAccusativedirect objectκόσμος: 'world'; the world-system in its hostility to God — conquered by the crucified and risen Christ. The ground of all Christian courage.