Greek Text · Translation · Interlinear · Discourse Structure

The Gospel according to John, Chapter 18ΚΑΤΑ ΙΩΑΝΝΗΝ ΙΗ′

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

Ταῦτα εἰπὼν Ἰησοῦς ἐξῆλθεν σὺν τοῖς μαθηταῖς αὐτοῦ πέραν τοῦ χειμάρρου τοῦ Κεδρὼν ὅπου ἦν κῆπος, εἰς ὃν εἰσῆλθεν αὐτὸς καὶ οἱ μαθηταὶ αὐτοῦ.

Having said these things, Jesus went out with his disciples across the Kidron valley, where there was a garden, which he and his disciples entered.

Temporal transitionasyndetonAsyndeton marks a sharp break from the Farewell Discourse and High-Priestly Prayer (chs. 14–17); ταῦτα εἰπών ('having said these things') is a Johannine formula closing a speech unit (cf. 11:28; 13:21). The Kidron crossing recalls 2 Sam 15:23 (David in flight from Absalom), one of John's quiet OT typological threads.
Ταῦταthese thingsAccusativeaccusative object of εἰπώνοὗτος: demonstrative pronoun summing up chs. 14–17.
εἰπὼνhaving saidAor Act Ptc Nom Sg Masc · λέγωtemporal adverbial participle→ constative aorist (completed speech act)
ἸησοῦςJesusNominativesubject nominativeἸησοῦς: the personal name, Gk form of Heb. יֵשׁוּעַ ('YHWH saves').
ἐξῆλθενwent outAor Act Indic 3 Sg · ἐξέρχομαιmain verb→ constative aorist (single departure)ἐξέρχομαι: 'go out'; deliberately echoing Jesus' sovereign initiative throughout the passion (cf. vv. 4, 23).
σὺνwithpreposition + dative (accompaniment)
τοῖςtheDativearticle
μαθηταῖςdisciplesDativedative of accompaniment (with σύν)μαθητής: 'learner, disciple'; the Twelve minus Judas who has already departed (13:30).
αὐτοῦhisGenitivegenitive of possession
πέρανacrossimproper preposition + genitive (spatial)πέραν: 'beyond, across'; directional marker of crossing.
τοῦtheGenitivearticle
χειμάρρουtorrentGenitivegenitive (object of πέραν)χείμαρρος: 'winter torrent'; the Kidron, dry in summer, running in rainy season. Only John names it; the LXX uses χείμαρρος for the Kidron at 2 Sam 15:23.
τοῦof theGenitivearticle
ΚεδρὼνKidronGenitivegenitive (place name, apposition to χειμάρρου)Κεδρών: Kidron valley, east of Jerusalem between the city and the Mount of Olives.
ὅπουwhererelative adverb of place
ἦνthere wasImperf Act Indic 3 Sg · εἰμίexistential verb in relative clause→ imperfect of ongoing state
κῆποςa gardenNominativepredicate nominative (existential)κῆπος: 'garden'; John uses this word (not Mark's χωρίον) twice (here and 19:41), evoking the garden of Eden.
εἰςintopreposition + accusative (direction)
ὃνwhichAccusativerelative pronoun (accusative object of εἰσῆλθεν)
εἰσῆλθενenteredAor Act Indic 3 Sg · εἰσέρχομαιverb of relative clause→ constative aorist
αὐτὸςhe himselfNominativeintensive pronoun (subject)
καὶandcoordinating conjunction
οἱtheNominativearticle
μαθηταὶdisciplesNominativesubject nominative (compound with αὐτός)
αὐτοῦhisGenitivegenitive of possession
2

ᾔδει δὲ καὶ Ἰούδας ὁ παραδιδοὺς αὐτὸν τὸν τόπον, ὅτι πολλάκις συνήχθη Ἰησοῦς ἐκεῖ μετὰ τῶν μαθητῶν αὐτοῦ.

Now Judas, who was betraying him, also knew the place, because Jesus had often met there with his disciples.

Background / narrative asideδέParenthetical narrator's explanation: Judas's foreknowledge of the location accounts for how he guides the arrest party there. The participle ὁ παραδιδούς is John's consistent epithet for Judas (6:71; 12:4; 13:2, 11); it uses the present tense, characterizing Judas as 'the one handing him over.'
ᾔδειknewPlupf Act Indic 3 Sg · οἶδαmain verb→ pluperfect as simple past (οἶδα perfect with present force, pluperfect with past force)οἶδα: 'know' (perfect with present sense); pluperfect ᾔδει = 'knew' in narrative past.
δὲnowpost-positive continuative particle
καὶalsoadverbial καί (also, even)
ἸούδαςJudasNominativesubject nominativeἸούδας: Judas Iscariot; his name consistently paired with the betrayal epithet in John.
the oneNominativearticle as substantivizer (with participle)
παραδιδοὺςbetrayingPres Act Ptc Nom Sg Masc · παραδίδωμιattributive participle (epithet for Judas)→ progressive/customary present (ongoing act of betrayal)παραδίδωμι: 'hand over, betray'; in the passion narrative both the legal sense (hand over to authorities) and the theological sense (handed over by God, cf. Rom 8:32) resonate.
αὐτὸνhimAccusativeaccusative object of παραδιδούς
τὸνtheAccusativearticle
τόπονplaceAccusativeaccusative direct object of ᾔδειτόπος: 'place, location'; the garden is not named 'Gethsemane' in John.
ὅτιbecausecausal conjunction (explains why Judas knew the place)
πολλάκιςoftenadverb of frequencyπολλάκις: 'many times'; implies Jesus regularly used this garden for retreat with his disciples.
συνήχθηmetAor Pass Indic 3 Sg · συνάγωmain verb of causal clause→ constative aorist (repeated assemblies collapsed into a summary)συνάγω: 'gather, assemble'; passive + μετά = 'gathered with,' 'met together.'
ἸησοῦςJesusNominativesubject nominative
ἐκεῖthereadverb of place
μετὰwithpreposition + genitive (accompaniment)
τῶνtheGenitivearticle
μαθητῶνdisciplesGenitivegenitive of accompaniment (with μετά)
αὐτοῦhisGenitivegenitive of possession
3

ὁ οὖν Ἰούδας λαβὼν τὴν σπεῖραν καὶ ἐκ τῶν ἀρχιερέων καὶ ἐκ τῶν Φαρισαίων ὑπηρέτας ἔρχεται ἐκεῖ μετὰ φανῶν καὶ λαμπάδων καὶ ὅπλων.

So Judas, having taken the cohort and officers from the chief priests and Pharisees, came there with lanterns, torches, and weapons.

Inference / narrative consequenceοὖνοὖν resumes the Judas thread (v.2); the historic present ἔρχεται gives vividness to the arrival. The mixed force (Roman cohort + Jewish temple officers) is distinctive to John. The irony of carrying lights to find the Light of the World (cf. 8:12) is characteristic Johannine irony.
theNominativearticle (resumptive with proper noun)
οὖνsopost-positive inferential particle
ἸούδαςJudasNominativesubject nominative
λαβὼνhaving takenAor Act Ptc Nom Sg Masc · λαμβάνωtemporal/attendant circumstance participle→ constative aoristλαμβάνω: 'take, receive'; here of assembling/procuring the arrest party.
τὴνtheAccusativearticle
σπεῖρανcohortAccusativeaccusative direct object of λαβώνσπεῖρα: Roman military cohort (600 men, though 'cohort' may be used loosely for a detachment). The presence of Roman soldiers is unique to John's passion account.
καὶandcoordinating conjunction
ἐκfrompreposition + genitive (source/partitive)
τῶνtheGenitivearticle
ἀρχιερέωνchief priestsGenitivegenitive (source of the officers)ἀρχιερεύς: 'chief priest'; the Jerusalem priestly leadership, opponents of Jesus throughout John.
καὶandcoordinating conjunction
ἐκfrompreposition + genitive (source/partitive)
τῶνtheGenitivearticle
ΦαρισαίωνPhariseesGenitivegenitive (source of the officers)Φαρισαῖος: Pharisee; in John the Pharisees partner with the chief priests in organizing opposition (cf. 7:32; 11:47).
ὑπηρέταςofficersAccusativeaccusative direct object (second object of λαβών, or apposition to σπεῖραν)ὑπηρέτης: 'attendant, officer'; here the temple police/servants of the Sanhedrin.
ἔρχεταιcamePres Act Indic 3 Sg · ἔρχομαιmain verb (historic present)→ historic present (narrative vividness)ἔρχομαι: 'come, go'; historic present vivifies the arrival scene.
ἐκεῖthereadverb of place
μετὰwithpreposition + genitive (accompaniment / means)
φανῶνlanternsGenitivegenitive (with μετά, instruments)φανός: 'lantern, torch'; a portable covered lamp. The irony: they carry artificial light to find the Light of the World (8:12).
καὶandcoordinating conjunction
λαμπάδωνtorchesGenitivegenitive (with μετά, instruments)λαμπάς: 'torch, lamp'; an open flame torch as opposed to the enclosed φανός.
καὶandcoordinating conjunction
ὅπλωνweaponsGenitivegenitive (with μετά, instruments)ὅπλον: 'weapon, instrument of war'; swords and clubs implied.
4

Ἰησοῦς οὖν εἰδὼς πάντα τὰ ἐρχόμενα ἐπ᾿ αὐτὸν ἐξελθὼν εἶπεν αὐτοῖς· Τίνα ζητεῖτε;

Then Jesus, knowing all the things that were coming upon him, went out and said to them, 'Whom are you seeking?'

Narrative continuation (counter-action)οὖνJesus acts first, not reactively — he goes out to meet the arrest party. The participial clause εἰδὼς πάντα τὰ ἐρχόμενα ἐπ᾿ αὐτόν is a Johannine theological signature: Jesus' foreknowledge controls the passion (cf. 13:1, 3; 19:28). The question Τίνα ζητεῖτε; echoes John 1:38 ('What are you seeking?'), framing the arrest within the Gospel's search motif.
ἸησοῦςJesusNominativesubject nominative
οὖνthenpost-positive inferential/transitional particle
εἰδὼςknowingPerf Act Ptc Nom Sg Masc · οἶδαcausal/concessive adverbial participle→ intensive perfect (settled knowledge)οἶδα: 'know'; John's repeated assertion of Jesus' omniscience — 'knowing all things coming upon him' is a theological commentary by the narrator.
πάνταallAccusativeaccusative object of εἰδώς (with τά ἐρχόμενα)
τὰthe thingsAccusativearticle substantivizing participle
ἐρχόμεναcomingPres Mid Ptc Acc Pl Neut · ἔρχομαιsubstantival participle (object of εἰδώς via πάντα τά)→ futuristic present (events about to come)
ἐπ᾿uponpreposition + accusative (direction toward)
αὐτὸνhimAccusativeaccusative object of ἐπί
ἐξελθὼνgoing outAor Act Ptc Nom Sg Masc · ἐξέρχομαιattendant circumstance participle→ constative aoristἐξέρχομαι: Jesus steps forward voluntarily — the initiative is his throughout the arrest.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb→ constative aorist
αὐτοῖςto themDativedative indirect object
ΤίναWhomAccusativeaccusative interrogative objectτίς: interrogative pronoun; the question echoes John 1:38 and identifies the arrest scene within the Gospel's ζητεῖν motif.
ζητεῖτεare you seekingPres Act Indic 2 Pl · ζητέωmain verb of question→ progressive presentζητέω: 'seek'; a key Johannine verb (used ~34× in John), here ironically — they seek the one who offers himself freely.
5

ἀπεκρίθησαν αὐτῷ· Ἰησοῦν τὸν Ναζωραῖον. λέγει αὐτοῖς· Ἐγώ εἰμι. εἱστήκει δὲ καὶ Ἰούδας ὁ παραδιδοὺς αὐτὸν μετ᾿ αὐτῶν.

They answered him, 'Jesus the Nazarene.' He said to them, 'I am he.' Judas, who was betraying him, was also standing with them.

Continuation with theological climaxδέThe bare ἐγώ εἰμι without predicate carries the divine-name force (cf. Exod 3:14 LXX; Isa 43:10 LXX); the Synoptic ἐγώ εἰμι at Mark 14:62 is likewise charged. The parenthetical note about Judas standing with them heightens the betrayal's drama — he is in the enemy's ranks. The prostration follows in v.6.
ἀπεκρίθησανthey answeredAor Pass Indic 3 Pl · ἀποκρίνομαιmain verb→ constative aoristἀποκρίνομαι: 'answer, reply'; deponent passive in form, active in sense.
αὐτῷto himDativedative indirect object
ἸησοῦνJesusAccusativeaccusative direct object (name as answer to Τίνα)
τὸνtheAccusativearticle
ΝαζωραῖονNazareneAccusativeaccusative appositive (epithet)Ναζωραῖος: 'Nazarene, from Nazareth'; the arrest charge uses the full civic identification. John uses Ναζωραῖος rather than Ναζαρηνός (Mark).
λέγειhe saysPres Act Indic 3 Sg · λέγωmain verb (historic present)→ historic present (vividness at dramatic moment)
αὐτοῖςto themDativedative indirect object
ἘγώINominativesubject pronoun (emphatic)ἐγώ: emphatic first-person pronoun; combined with εἰμι the phrase resonates with the divine name.
εἰμιamPres Act Indic 1 Sg · εἰμίpredicate verb (absolute ἐγώ εἰμι)→ absolute present (timeless divine self-identification)εἰμί: the bare ἐγώ εἰμι without predicate echoes Exod 3:14 LXX (ἐγώ εἰμι ὁ ὤν) and Isa 43:10 LXX (ἐγώ εἰμι); this is the climactic divine-name claim.
εἱστήκειwas standingPlupf Act Indic 3 Sg · ἵστημιmain verb of parenthetical clause→ pluperfect as simple past stateἵστημι: 'stand'; pluperfect εἱστήκει = 'was standing' (state in the past).
δὲnowpost-positive particle (parenthetical aside)
καὶalsoadverbial καί (also)
ἸούδαςJudasNominativesubject nominative
the oneNominativearticle substantivizing participle
παραδιδοὺςbetrayingPres Act Ptc Nom Sg Masc · παραδίδωμιattributive participle (Judas's epithet)→ progressive present
αὐτὸνhimAccusativeaccusative object of παραδιδούς
μετ᾿withpreposition + genitive (accompaniment)
αὐτῶνthemGenitivegenitive of accompaniment (with μετά)
6

ὡς οὖν εἶπεν αὐτοῖς· Ἐγώ εἰμι, ἀπῆλθον εἰς τὸ ὄπισθεν καὶ ἔπεσαν χαμαί.

So when he said to them, 'I am he,' they drew back and fell to the ground.

ResultοὖνThe supernatural prostration is unique to John; it functions as a theophany response (cf. Ezek 1:28; Dan 8:17; Rev 1:17 — prostration before the divine). The vocabulary is deliberate: ἀπῆλθον εἰς τὸ ὄπισθεν ('they went back') and ἔπεσαν χαμαί ('fell to the ground') signal involuntary, overpowering force. The arrest party — including Roman soldiers — cannot seize Jesus except as he allows.
ὡςwhentemporal conjunction
οὖνthereforepost-positive inferential particle
εἶπενhe saidAor Act Indic 3 Sg · λέγωmain verb of temporal clause→ constative aorist
αὐτοῖςto themDativedative indirect object
ἘγώINominativeemphatic subject
εἰμιamPres Act Indic 1 Sg · εἰμίabsolute ἐγώ εἰμι (quoted)→ absolute present
ἀπῆλθονdrew backAor Act Indic 3 Pl · ἀπέρχομαιmain verb (first of the double response)→ constative aorist (sudden recoil)ἀπέρχομαι: 'go away, draw back'; with εἰς τὸ ὄπισθεν = 'went backward.'
εἰςintopreposition + accusative (direction)
τὸtheAccusativearticle substantivizing adverb
ὄπισθενbackAccusativeadverb used as noun (object of εἰς)ὄπισθεν: 'behind, backward'; εἰς τὸ ὄπισθεν = 'to the rear, backward.'
καὶandcoordinating conjunction
ἔπεσανfellAor Act Indic 3 Pl · πίπτωmain verb (second of the double response)→ constative aorist (involuntary prostration)πίπτω: 'fall'; χαμαί = 'to the ground.' The theophanic fall is a mark of the divine presence.
χαμαίto the groundadverb of placeχαμαί: 'on/to the ground'; NT hapax legomenon (here and John 9:6).
7

πάλιν οὖν ἐπηρώτησεν αὐτούς· Τίνα ζητεῖτε; οἱ δὲ εἶπαν· Ἰησοῦν τὸν Ναζωραῖον.

So he asked them again, 'Whom are you seeking?' And they said, 'Jesus the Nazarene.'

Resumption / narrative continuationοὖνThe repetition of the question (cf. v.4) after the prostration underlines Jesus' sovereign control: he does not flee. He asks again precisely to give the disciples opportunity to be released (v.8). The irony is total: the arrest party has just fallen before him and yet they repeat their answer.
πάλινagainadverb (resumptive repetition)πάλιν: 'again'; a Johannine structural marker used to signal repetition or return.
οὖνthenpost-positive inferential particle
ἐπηρώτησενhe askedAor Act Indic 3 Sg · ἐπερωτάωmain verb→ constative aoristἐπερωτάω: 'ask, question'; compound of ἐρωτάω, used for formal questioning.
αὐτούςthemAccusativeaccusative direct object
ΤίναWhomAccusativeaccusative interrogative (object of ζητεῖτε)
ζητεῖτεare you seekingPres Act Indic 2 Pl · ζητέωmain verb of question (repeated verbatim from v.4)→ progressive present
οἱtheyNominativearticle used as pronoun (subject)
δὲandpost-positive continuative particle
εἶπανsaidAor Act Indic 3 Pl · λέγωmain verb→ constative aorist
ἸησοῦνJesusAccusativeaccusative (answer echoing v.5)
τὸνtheAccusativearticle
ΝαζωραῖονNazareneAccusativeaccusative appositive
8

ἀπεκρίθη Ἰησοῦς· Εἶπον ὑμῖν ὅτι ἐγώ εἰμι· εἰ οὖν ἐμὲ ζητεῖτε, ἄφετε τούτους ὑπάγειν·

Jesus answered, 'I told you that I am he. So if you are seeking me, let these men go.'

Explanation + commandδέJesus' command ἄφετε τούτους ὑπάγειν ('let these go') is the practical reason for the repeated self-disclosure: he uses the moment to protect his disciples. V.9 will interpret this as fulfillment of his own word (17:12). The conditional εἰ οὖν ἐμὲ ζητεῖτε is not uncertain — it is assumed true — making the imperative the logical inference.
ἀπεκρίθηansweredAor Pass Indic 3 Sg · ἀποκρίνομαιmain verb (speech introduction)→ constative aorist
ἸησοῦςJesusNominativesubject nominative
ΕἶπονI toldAor Act Indic 1 Sg · λέγωmain verb of Jesus' speech→ constative aorist (back-reference to v.5)
ὑμῖνyouDativedative indirect object
ὅτιthatconjunction introducing indirect discourse
ἐγώINominativeemphatic subject
εἰμιamPres Act Indic 1 Sg · εἰμίabsolute ἐγώ εἰμι (third occurrence in three verses)→ absolute present
εἰifconditional conjunction (first-class condition)
οὖνtheninferential particle
ἐμὲmeAccusativeaccusative object (emphatic — fronted)
ζητεῖτεyou are seekingPres Act Indic 2 Pl · ζητέωverb of conditional clause→ progressive present
ἄφετεlet goAor Act Imper 2 Pl · ἀφίημιmain verb (imperative: command to release disciples)→ aorist imperative (urgent command)ἀφίημι: 'let go, release, permit'; here Jesus commands the arrest party to release the disciples.
τούτουςthese menAccusativeaccusative object of ἄφετε
ὑπάγεινto goPres Act Inf · ἀπάγωcomplementary infinitive (with ἄφετε)→ present infinitive (ongoing going away)ὑπάγω: 'go away, depart'; used by Jesus of his own departure to the Father; here the disciples' departure.
9

ἵνα πληρωθῇ ὁ λόγος ὃν εἶπεν ὅτι Οὓς δέδωκάς μοι, οὐκ ἀπώλεσα ἐξ αὐτῶν οὐδένα.

This was to fulfill the word that he had spoken: 'Of those whom you have given me I have not lost a single one.'

Purpose / fulfillment note (narrator's theological comment)ἵναThe fulfillment formula is distinctive: John applies to a historical action (Jesus protecting his disciples at the arrest) a word Jesus spoke in his high-priestly prayer (17:12). This is the only place in John where a word of Jesus — not a Scripture — is cited with a fulfillment formula, placing Jesus' words on the same authoritative level as OT prophecy.
ἵναso thatpurpose/result conjunction
πληρωθῇmight be fulfilledAor Pass Subj 3 Sg · πληρόωmain verb of purpose clause→ constative aorist subjunctive (fulfillment as completed event)πληρόω: 'fill, fulfill'; John's fulfillment formula (cf. 12:38; 13:18; 15:25; 17:12; 19:24, 36).
theNominativearticle
λόγοςwordNominativesubject of πληρωθῇλόγος: here not the cosmic Word (1:1) but Jesus' specific spoken word at 17:12.
ὃνwhichAccusativerelative pronoun (accusative object of εἶπεν)
εἶπενhe had spokenAor Act Indic 3 Sg · λέγωverb of relative clause→ constative aorist
ὅτιthatconjunction introducing the quoted word
Οὓςthose whomAccusativerelative pronoun (accusative object of δέδωκάς, fronted for emphasis)
δέδωκάςyou have givenPerf Act Indic 2 Sg · δίδωμιverb of relative clause→ intensive perfect (permanent gift: the Father's giving of believers to the Son)δίδωμι: 'give'; the Father's giving of disciples to the Son is a major Johannine election motif (6:37, 39; 10:29; 17:6, 9, 11, 12).
μοιto meDativedative indirect object
οὐκnotnegation
ἀπώλεσαI lostAor Act Indic 1 Sg · ἀπόλλυμιmain verb of quoted clause→ constative aorist (total summary: none lost)ἀπόλλυμι: 'destroy, lose, perish'; the same verb at 17:12 in the prayer; cf. also 6:39 (raise up on the last day all given to him).
ἐξofpreposition + genitive (partitive)
αὐτῶνthemGenitivepartitive genitive
οὐδέναno oneAccusativeaccusative (negative emphatic: double negation οὐκ…οὐδένα)οὐδείς: 'no one, none'; the double negation (οὐκ…οὐδένα) is emphatic: not a single one.
10

Σίμων οὖν Πέτρος ἔχων μάχαιραν εἵλκυσεν αὐτὴν καὶ ἔπαισεν τὸν τοῦ ἀρχιερέως δοῦλον καὶ ἀπέκοψεν αὐτοῦ τὸ ὠτάριον τὸ δεξιόν. ἦν δὲ ὄνομα τῷ δούλῳ Μάλχος.

Then Simon Peter, who had a sword, drew it and struck the high priest's servant and cut off his right ear. The servant's name was Malchus.

Narrative continuationοὖνOnly John names both the disciple (Peter) and the servant (Malchus); the Synoptics leave both anonymous (Mark 14:47; Matt 26:51; Luke 22:50). The naming may reflect a Johannine eyewitness source. ὠτάριον is a diminutive of οὖς, 'ear' — either diminutive of affection or a genuine small ear-flap. The right ear (δεξιόν) specifies the blow as a backhanded swing from a right-handed attacker.
ΣίμωνSimonNominativesubject nominativeΣίμων: Simon, Jewish name; paired always with Πέτρος ('rock') in John.
οὖνthenpost-positive inferential particle
ΠέτροςPeterNominativeappositive nominativeΠέτρος: 'rock'; the Greek translation of Aramaic Κηφᾶς (cf. 1:42).
ἔχωνhavingPres Act Ptc Nom Sg Masc · ἔχωattributive/circumstantial participle→ progressive present (he was carrying a sword)
μάχαιρανa swordAccusativeaccusative object of ἔχωνμάχαιρα: 'sword, short sword or dagger'; cf. Luke 22:38 (two swords), 22:49–50.
εἵλκυσενdrewAor Act Indic 3 Sg · ἑλκύωmain verb→ constative aoristἑλκύω: 'draw, drag'; used of drawing a sword from its scabbard.
αὐτὴνitAccusativeaccusative direct object (referring to μάχαιραν)
καὶandcoordinating conjunction
ἔπαισενstruckAor Act Indic 3 Sg · παίωmain verb→ constative aoristπαίω: 'strike, beat'; used of a blow with a weapon.
τὸνtheAccusativearticle
τοῦof theGenitivearticle
ἀρχιερέωςhigh priest'sGenitivegenitive of possession
δοῦλονservantAccusativeaccusative direct object of ἔπαισενδοῦλος: 'slave, servant'; a household slave of the high priest.
καὶandcoordinating conjunction
ἀπέκοψενcut offAor Act Indic 3 Sg · ἀποκόπτωmain verb→ constative aoristἀποκόπτω: 'cut off'; a compound of ἀπό + κόπτω emphasizing complete severance.
αὐτοῦhisGenitivegenitive of possession
τὸtheAccusativearticle
ὠτάριονearAccusativeaccusative direct object of ἀπέκοψενὠτάριον: diminutive of οὖς ('ear'); also at Mark 14:47; Luke 22:51 uses οὖς.
τὸtheAccusativearticle
δεξιόνrightAccusativeaccusative adjective (modifying ὠτάριον)δεξιός: 'right (side)'; Luke 22:50 specifies the right ear; John confirms.
ἦνwasImperf Act Indic 3 Sg · εἰμίexistential/predicative verb (parenthetical note)→ imperfect of ongoing state
δὲnowpost-positive particle (introducing parenthetical note)
ὄνομαnameNominativesubject of ἦν (nominal predicate construction)
τῷto theDativearticle
δούλῳservantDativedative of possession (ὄνομα ἦν τῷ δούλῳ = 'the servant's name was')
ΜάλχοςMalchusNominativepredicate nominative (the name)Μάλχος: a Semitic name (מֶלֶךְ-related, 'king'); named only by John, suggesting a reliable source.
11

εἶπεν οὖν ὁ Ἰησοῦς τῷ Πέτρῳ· Βάλε τὴν μάχαιραν εἰς τὴν θήκην· τὸ ποτήριον ὃ δέδωκέν μοι ὁ πατὴρ οὐ μὴ πίω αὐτό;

So Jesus said to Peter, 'Put the sword into its sheath. Shall I not drink the cup that the Father has given me?'

Response / rebukeοὖνThe cup metaphor (ποτήριον) links to the Synoptic Gethsemane prayer (Mark 14:36 par.) though John has no Gethsemane agony scene — the prayer of acceptance was 12:27–28. The double negation οὐ μὴ πίω αὐτό ('shall I certainly not drink it?') is a rhetorical question expecting the answer 'No — I will drink it.' John's Jesus is fully sovereign: the cup is the Father's gift, not fate.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb→ constative aorist
οὖνthenpost-positive inferential particle
theNominativearticle
ἸησοῦςJesusNominativesubject nominative
τῷtoDativearticle
ΠέτρῳPeterDativedative indirect object
ΒάλεputAor Act Imper 2 Sg · βάλλωmain verb (command)→ aorist imperative (sharp, urgent command)βάλλω: 'throw, put'; here 'put back (into the sheath).'
τὴνtheAccusativearticle
μάχαιρανswordAccusativeaccusative direct object
εἰςintopreposition + accusative (direction)
τὴνtheAccusativearticle
θήκηνsheathAccusativeaccusative object of εἰςθήκη: 'case, sheath'; only here in the NT.
τὸtheAccusativearticle
ποτήριονcupAccusativeaccusative object of πίω (fronted for emphasis)ποτήριον: 'cup'; metaphor for suffering / divine assignment (cf. Ps 75:8; Isa 51:17; Mark 10:38; 14:36).
whichAccusativerelative pronoun (accusative object of δέδωκέν)
δέδωκένhas givenPerf Act Indic 3 Sg · δίδωμιverb of relative clause→ intensive perfect (the Father's giving is settled and present)
μοιto meDativedative indirect object
theNominativearticle
πατὴρFatherNominativesubject of δέδωκένπατήρ: 'Father'; the cross as the Father's gift to the Son frames the whole Johannine passion theology.
οὐnotnegation (with μή: emphatic double negation)
μὴsurely notnegation (with οὐ: strong negation in subjunctive)
πίωdrinkAor Act Subj 1 Sg · πίνωmain verb of rhetorical question (with οὐ μή)→ aorist subjunctive (emphatic future negation — here rhetorical positive)πίνω: 'drink'; the drinking of the cup = acceptance of the cross as the Father's will.
αὐτόitAccusativeaccusative direct object (resumptive of τὸ ποτήριον)
12

Ἡ οὖν σπεῖρα καὶ ὁ χιλίαρχος καὶ οἱ ὑπηρέται τῶν Ἰουδαίων συνέλαβον τὸν Ἰησοῦν καὶ ἔδησαν αὐτόν,

So the cohort and the commander and the officers of the Jews seized Jesus and bound him,

Narrative continuation (arrest now actually executed)οὖνThe arrest is now formally narrated after vv.4–11 which showed Jesus' sovereign control of the approach. The χιλίαρχος ('tribune,' lit. 'commander of a thousand') is a Roman military officer, confirming Roman involvement alongside Jewish officers. The binding anticipates the priestly scrutiny and Pilate's judgment hall.
theNominativearticle
οὖνsoinferential particle
σπεῖραcohortNominativesubject nominative (first of compound subject)
καὶandcoordinating conjunction
theNominativearticle
χιλίαρχοςcommanderNominativesubject nominativeχιλίαρχος: 'tribune, commander of a thousand (chiliarch)'; the Roman military tribune commanding the cohort. Only John mentions this officer.
καὶandcoordinating conjunction
οἱtheNominativearticle
ὑπηρέταιofficersNominativesubject nominative
τῶνof theGenitivearticle
ἸουδαίωνJewsGenitivegenitive of source/affiliationἸουδαῖοι: 'the Jews' (in John's passion narrative, the religious leadership opposed to Jesus).
συνέλαβονseizedAor Act Indic 3 Pl · συλλαμβάνωmain verb→ constative aorist (completed arrest action)συλλαμβάνω: 'seize, arrest, apprehend'; a technical legal term for arrest.
τὸνtheAccusativearticle
ἸησοῦνJesusAccusativeaccusative direct object
καὶandcoordinating conjunction
ἔδησανboundAor Act Indic 3 Pl · δέωmain verb (second of compound action)→ constative aoristδέω: 'bind, tie'; the binding of Jesus is theologically resonant in John (cf. 11:44, Lazarus unbound; and the irony: the one who has power to lay down his life is bound by men).
αὐτόνhimAccusativeaccusative direct object
13

καὶ ἤγαγον πρὸς Ἅνναν πρῶτον· ἦν γὰρ πενθερὸς τοῦ Καϊάφα, ὃς ἦν ἀρχιερεὺς τοῦ ἐνιαυτοῦ ἐκείνου.

and led him first to Annas, for he was the father-in-law of Caiaphas, who was high priest that year.

Continuation + explanatory noteκαίJohn alone records the preliminary hearing before Annas (vv.13–24); the Synoptics go directly to Caiaphas. Annas (Hanan ben Seth) was high priest 6–15 CE, deposed by Rome but retaining enormous influence; five of his sons and his son-in-law Caiaphas held the high priesthood. His enduring authority explains why Jesus is brought to him first. The formula ἀρχιερεὺς τοῦ ἐνιαυτοῦ ἐκείνου echoes 11:49, 51 (John's editorial comment on Caiaphas's unwitting prophecy).
καὶandcoordinating conjunction (continues from v.12)
ἤγαγονledAor Act Indic 3 Pl · ἄγωmain verb→ constative aoristἄγω: 'lead, bring'; Jesus is led — the passive language reinforces the arrest, yet the theological undercurrent is his free self-giving (v.11).
πρὸςtopreposition + accusative (direction / motion toward)
ἍννανAnnasAccusativeaccusative object of πρόςἍννας: Annas (Hanan ben Seth), former high priest (6–15 CE), still the most powerful priestly figure in Jerusalem.
πρῶτονfirstadverb of sequenceπρῶτον: 'first'; signals the preliminary nature of this hearing (Annas → Caiaphas, v.24).
ἦνwasImperf Act Indic 3 Sg · εἰμίmain verb of explanatory clause→ imperfect of ongoing relationship
γὰρforpost-positive explanatory conjunction
πενθερὸςfather-in-lawNominativepredicate nominativeπενθερός: 'father-in-law'; only here and Matt 8:14 in the NT; explains Annas's relationship to Caiaphas.
τοῦofGenitivearticle
ΚαϊάφαCaiaphasGenitivegenitive of relationshipΚαϊάφας: Joseph Caiaphas, high priest 18–36 CE; the one who counseled that it is better for one man to die (11:50).
ὃςwhoNominativerelative pronoun (subject of relative clause)
ἦνwasImperf Act Indic 3 Sg · εἰμίpredicate verb of relative clause→ imperfect of ongoing office
ἀρχιερεὺςhigh priestNominativepredicate nominative
τοῦofGenitivearticle
ἐνιαυτοῦyearGenitivegenitive of time (that year)ἐνιαυτός: 'year'; with the demonstrative = 'that fateful year' — the year of Jesus' death.
ἐκείνουthatGenitivegenitive demonstrative adjective
14

ἦν δὲ Καϊάφας ὁ συμβουλεύσας τοῖς Ἰουδαίοις ὅτι συμφέρει ἕνα ἄνθρωπον ἀποθανεῖν ὑπὲρ τοῦ λαοῦ.

It was Caiaphas who had advised the Jews that it is expedient for one man to die on behalf of the people.

Parenthetical recallδέA narrator's back-reference to 11:49–52, where Caiaphas unknowingly prophesied the vicarious death of Jesus. John's editorial aside here places the passion under the same ironic frame: the man who unwittingly spoke the theology of atonement is the one who engineered the arrest. συμφέρει (present tense: 'it is expedient') preserves the original statement as a general principle.
ἦνwasImperf Act Indic 3 Sg · εἰμίmain verb (identifying clause)→ imperfect of continuous identity
δὲnowpost-positive particle
ΚαϊάφαςCaiaphasNominativesubject nominative
the oneNominativearticle substantivizing participle
συμβουλεύσαςhaving advisedAor Act Ptc Nom Sg Masc · συμβουλεύωattributive participle (identifying Caiaphas by his prior counsel)→ constative aorist (the single defining counsel)συμβουλεύω: 'advise, counsel'; only here and Rev 3:18 in the NT.
τοῖςto theDativearticle
ἸουδαίοιςJewsDativedative indirect object of συμβουλεύσας
ὅτιthatconjunction introducing indirect statement
συμφέρειit is expedientPres Act Indic 3 Sg · συμφέρωmain verb of indirect statement→ gnomic present (a general ruling principle)συμφέρω: 'be expedient, be advantageous'; Caiaphas's utilitarian logic ironically articulates substitutionary atonement.
ἕναoneAccusativeaccusative subject of infinitive
ἄνθρωπονmanAccusativeaccusative subject of infinitive (with ἕνα)
ἀποθανεῖνto dieAor Act Inf · ἀποθνῄσκωinfinitive (subject of συμφέρει)→ constative aorist infinitiveἀποθνῄσκω: 'die'; cf. 11:50 where ἀποθανεῖν is used in the same context.
ὑπὲρon behalf ofpreposition + genitive (substitution/benefit)ὑπέρ + gen.: 'on behalf of, for the sake of'; the preposition of substitution/representation used throughout the NT of Christ's death.
τοῦtheGenitivearticle
λαοῦpeopleGenitivegenitive (object of ὑπέρ)λαός: 'people'; in John 11:50 Caiaphas says 'the whole nation' (ἔθνος); here the summarized form uses λαός (OT covenantal term).
15

Ἠκολούθει δὲ τῷ Ἰησοῦ Σίμων Πέτρος καὶ ἄλλος μαθητής. ὁ δὲ μαθητὴς ἐκεῖνος ἦν γνωστὸς τῷ ἀρχιερεῖ, καὶ συνεισῆλθεν τῷ Ἰησοῦ εἰς τὴν αὐλὴν τοῦ ἀρχιερέως·

Simon Peter and another disciple were following Jesus. Now that disciple was known to the high priest, and he entered with Jesus into the courtyard of the high priest,

Scene shift / character introductionδέThe 'other disciple' (ἄλλος μαθητής) is most likely the Beloved Disciple (cf. 20:2 where he and Peter are paired), though the text does not identify him explicitly. His acquaintance with the high priest (γνωστὸς τῷ ἀρχιερεῖ) is unexplained — a detail that has generated speculation (aristocratic family, trade connections, priestly family). The imperfect ἠκολούθει ('was following') signals sustained loyalty even at the moment of danger.
Ἠκολούθειwas followingImperf Act Indic 3 Sg · ἀκολουθέωmain verb→ progressive imperfect (sustained following)ἀκολουθέω: 'follow'; a discipleship term in the Gospels; the imperfect stresses continued following despite the arrest.
δὲnowpost-positive continuative particle
τῷtheDativearticle
ἸησοῦJesusDativedative object of ἀκολουθέω
ΣίμωνSimonNominativesubject nominative
ΠέτροςPeterNominativeappositive nominative
καὶandcoordinating conjunction
ἄλλοςanotherNominativepronominal adjective (subject, compound with Πέτρος)ἄλλος: 'another of the same kind'; widely identified as the Beloved Disciple.
μαθητήςdiscipleNominativesubject nominative
thatNominativearticle (with ἐκεῖνος: anaphoric, picking up the second disciple)
δὲnowpost-positive particle
μαθητὴςdiscipleNominativesubject nominative
ἐκεῖνοςthatNominativedemonstrative pronoun (anaphoric, identifying the other disciple)ἐκεῖνος: Johannine usage as a near-demonstrative forward or backward referent; often used of the Beloved Disciple.
ἦνwasImperf Act Indic 3 Sg · εἰμίlinking verb→ imperfect of ongoing state
γνωστὸςknownNominativepredicate adjectiveγνωστός: 'known, acquainted'; verbal adjective from γινώσκω; implies a standing relationship.
τῷto theDativearticle
ἀρχιερεῖhigh priestDativedative of reference/association
καὶandcoordinating conjunction
συνεισῆλθενentered withAor Act Indic 3 Sg · συνεισέρχομαιmain verb→ constative aoristσυνεισέρχομαι: 'enter with together'; a compound verb (σύν + εἰς + ἔρχομαι); rare in NT.
τῷwithDativearticle (dative of accompaniment with compound verb)
ἸησοῦJesusDativedative of accompaniment
εἰςintopreposition + accusative (direction)
τὴνtheAccusativearticle
αὐλὴνcourtyardAccusativeaccusative object of εἰςαὐλή: 'courtyard, palace court'; the high priest's residential compound where the charcoal fire burns (v.18).
τοῦof theGenitivearticle
ἀρχιερέωςhigh priestGenitivegenitive of possession
16

ὁ δὲ Πέτρος εἱστήκει πρὸς τῇ θύρᾳ ἔξω. ἐξῆλθεν οὖν ὁ μαθητὴς ὁ ἄλλος ὁ γνωστὸς τοῦ ἀρχιερέως καὶ εἶπεν τῇ θυρωρῷ καὶ εἰσήγαγεν τὸν Πέτρον.

But Peter was standing outside at the door. So the other disciple, who was known to the high priest, went out and spoke to the doorkeeper and brought Peter in.

Contrast (Peter outside / other disciple inside)δέThe scene sets up the triple denial: Peter is outside (danger of exclusion and shame) while the other disciple mediates access. The θυρωρός ('doorkeeper') is feminine (cf. v.17: ἡ παιδίσκη = the female servant), implying the outer door was kept by a servant woman. The other disciple's intervention has the ironic effect of bringing Peter into the very setting where his denial will occur.
theNominativearticle
δὲbutpost-positive adversative particle
ΠέτροςPeterNominativesubject nominative
εἱστήκειwas standingPlupf Act Indic 3 Sg · ἵστημιmain verb→ pluperfect as past imperfect state (he had taken up a standing position)
πρὸςatpreposition + dative (proximity/location)
τῇtheDativearticle
θύρᾳdoorDativedative of location (with πρός)θύρα: 'door, gate'; the door of the high priest's courtyard.
ἔξωoutsideadverb of placeἔξω: 'outside'; contrast with the other disciple who is inside (εἰσῆλθεν, v.15).
ἐξῆλθενwent outAor Act Indic 3 Sg · ἐξέρχομαιmain verb→ constative aorist
οὖνsoinferential particle
theNominativearticle
μαθητὴςdiscipleNominativesubject nominative
theNominativearticle
ἄλλοςotherNominativeattributive adjective
the oneNominativearticle (substantivizing participial phrase)
γνωστὸςknownNominativepredicate adjective used attributively
τοῦto theGenitivearticle
ἀρχιερέωςhigh priestGenitivegenitive of acquaintance/association
καὶandcoordinating conjunction
εἶπενspokeAor Act Indic 3 Sg · λέγωmain verb→ constative aorist
τῇto theDativearticle
θυρωρῷdoorkeeperDativedative indirect objectθυρωρός: 'doorkeeper, gatekeeper' (fem. here); the person who controls entry at the gate.
καὶandcoordinating conjunction
εἰσήγαγενbrought inAor Act Indic 3 Sg · εἰσάγωmain verb→ constative aoristεἰσάγω: 'lead in, bring in'; the other disciple's action enables Peter's entry — and his subsequent denial.
τὸνtheAccusativearticle
ΠέτρονPeterAccusativeaccusative direct object
17

λέγει οὖν τῷ Πέτρῳ ἡ παιδίσκη ἡ θυρωρός· Μὴ καὶ σὺ ἐκ τῶν μαθητῶν εἶ τοῦ ἀνθρώπου τούτου; λέγει ἐκεῖνος· Οὐκ εἰμί.

The servant girl who was the doorkeeper said to Peter, 'You are not also one of this man's disciples, are you?' He said, 'I am not.'

Narrative consequence (first denial)οὖνThe first denial is provoked by the doorkeeper herself — a slave girl (παιδίσκη), the most socially marginal of questioners. The interrogative Μή expects a negative answer ('Surely you are not…?'), yet Peter confirms the denial: Οὐκ εἰμί. This is the bitter antithesis of Jesus' ἐγώ εἰμι (vv.5, 6, 8): where Jesus publicly and repeatedly asserted who he is, Peter publicly denies what he is. Luke (22:57) records the same denial with the same formula.
λέγειsaysPres Act Indic 3 Sg · λέγωmain verb (historic present)→ historic present (narrative vividness)
οὖνtheninferential particle
τῷtoDativearticle
ΠέτρῳPeterDativedative indirect object
theNominativearticle
παιδίσκηservant girlNominativesubject nominativeπαιδίσκη: diminutive of παῖς, 'a young female slave, servant girl'; parallel to Mark 14:66–67.
theNominativearticle
θυρωρόςdoorkeeperNominativeappositive nominative (identifying the girl as the door-keeper of v.16)
ΜὴSurely notnegative interrogative particle (expects negative answer)μή in a question: 'you are not…are you?' — expects 'No.' Peter's denial answers in kind.
καὶalsoadverbial καί (also, even)
σὺyouNominativeemphatic subject pronoun
ἐκofpreposition + genitive (partitive membership)
τῶνtheGenitivearticle
μαθητῶνdisciplesGenitivepartitive genitive
εἶarePres Act Indic 2 Sg · εἰμίmain verb of question→ progressive present (membership question)
τοῦofGenitivearticle
ἀνθρώπουmanGenitivegenitive of associationἄνθρωπος: 'man'; the dismissive τοῦ ἀνθρώπου τούτου ('this man') shows social distancing.
τούτουthisGenitivedemonstrative genitive adjective
λέγειsaysPres Act Indic 3 Sg · λέγωmain verb (historic present)→ historic present
ἐκεῖνοςthat oneNominativeanaphoric demonstrative pronoun (subject = Peter)ἐκεῖνος: here the emphatic 'he' = Peter; the demonstrative distance may subtly indicate the narrator's perspective on Peter's action.
Οὐκnotnegation
εἰμίI amPres Act Indic 1 Sg · εἰμίmain verb of Peter's denial→ absolute present (identity denial)εἰμί: Οὐκ εἰμί is the exact inversion of Jesus' ἐγώ εἰμι — the theological antithesis is intentional in John.
18

εἱστήκεισαν δὲ οἱ δοῦλοι καὶ οἱ ὑπηρέται ἀνθρακιὰν πεποιηκότες, ὅτι ψῦχος ἦν, καὶ ἐθερμαίνοντο· ἦν δὲ καὶ ὁ Πέτρος μετ᾿ αὐτῶν ἑστὼς καὶ θερμαινόμενος.

Now the servants and the officers were standing there, having made a charcoal fire, because it was cold, and they were warming themselves. Peter also was standing with them and warming himself.

Scene description / anticipatory stagingδέThe charcoal fire (ἀνθρακιά) is a vivid and theologically significant detail: only here and at 21:9 (Peter's restoration) does John use this word. The verbal links between denial (18:18) and restoration (21:9) are deliberate: the same fire-setting in both scenes frames Peter's journey from fall to reinstatement. The cold night (ψῦχος) and the warming are realistic detail but also symbolically associated with Peter's spiritual chill.
εἱστήκεισανwere standingPlupf Act Indic 3 Pl · ἵστημιmain verb→ pluperfect as past continuous state
δὲnowpost-positive continuative particle
οἱtheNominativearticle
δοῦλοιservantsNominativesubject nominative
καὶandcoordinating conjunction
οἱtheNominativearticle
ὑπηρέταιofficersNominativesubject nominative
ἀνθρακιὰνcharcoal fireAccusativeaccusative direct object of πεποιηκότεςἀνθρακιά: 'charcoal fire'; NT only here and 21:9 — the connection between the two scenes is deliberate.
πεποιηκότεςhaving madePerf Act Ptc Nom Pl Masc · ποιέωcircumstantial participle (causal/temporal)→ intensive perfect (the fire is burning, a state in place)
ὅτιbecausecausal conjunction
ψῦχοςcoldNominativesubject of ἦνψῦχος: 'cold'; the spring night in Jerusalem (mid-Nisan) could be cold.
ἦνwasImperf Act Indic 3 Sg · εἰμίmain verb of causal clause→ imperfect of ongoing state
καὶandcoordinating conjunction
ἐθερμαίνοντοwere warming themselvesImperf Mid Indic 3 Pl · θερμαίνωmain verb→ progressive imperfect (ongoing warming)θερμαίνω: 'warm'; middle = warm oneself.
ἦνwasImperf Act Indic 3 Sg · εἰμίmain verb (second clause)→ imperfect of ongoing state
δὲandpost-positive particle
καὶalsoadverbial καί (also)
theNominativearticle
ΠέτροςPeterNominativesubject nominative
μετ᾿withpreposition + genitive (accompaniment)
αὐτῶνthemGenitivegenitive of accompaniment
ἑστὼςstandingPerf Act Ptc Nom Sg Masc · ἵστημιpredicative participle (with ἦν: periphrastic perfect)→ intensive perfect (he has taken his stand there)
καὶandcoordinating conjunction
θερμαινόμενοςwarming himselfPres Mid Ptc Nom Sg Masc · θερμαίνωpredicative participle (with ἦν: periphrastic imperfect)→ progressive present (ongoing warming)
19

Ὁ οὖν ἀρχιερεὺς ἠρώτησεν τὸν Ἰησοῦν περὶ τῶν μαθητῶν αὐτοῦ καὶ περὶ τῆς διδαχῆς αὐτοῦ.

The high priest then questioned Jesus about his disciples and about his teaching.

Narrative resumption (inside scene: Annas's interrogation)οὖνThe interrogation now moves inside: Annas (the 'high priest' throughout vv.19–23, though his title refers here to his honorary status, since Caiaphas is the acting high priest) questions Jesus on two topics: his disciples (potentially seditious movement) and his teaching (potential heresy). Both questions probe the threat Jesus poses to the religious-political order.
theNominativearticle
οὖνtheninferential particle
ἀρχιερεὺςhigh priestNominativesubject nominativeἀρχιερεύς: here Annas, referred to by his honorary title; the actual high priest is Caiaphas.
ἠρώτησενquestionedAor Act Indic 3 Sg · ἐρωτάωmain verb→ constative aoristἐρωτάω: 'ask, question, interrogate'; in the context of a formal hearing this is official interrogation.
τὸνtheAccusativearticle
ἸησοῦνJesusAccusativeaccusative direct object
περὶaboutpreposition + genitive (topic/reference)
τῶνtheGenitivearticle
μαθητῶνdisciplesGenitivegenitive (object of περί)
αὐτοῦhisGenitivegenitive of possession
καὶandcoordinating conjunction
περὶaboutpreposition + genitive (topic/reference)
τῆςtheGenitivearticle
διδαχῆςteachingGenitivegenitive (object of περί)διδαχή: 'teaching, instruction'; here specifically Jesus' public doctrine, which forms the basis of the Sanhedrin's case.
αὐτοῦhisGenitivegenitive of possession
20

ἀπεκρίθη αὐτῷ Ἰησοῦς· Ἐγὼ παρρησίᾳ λελάληκα τῷ κόσμῳ· ἐγὼ πάντοτε ἐδίδαξα ἐν συναγωγῇ καὶ ἐν τῷ ἱερῷ, ὅπου πάντες οἱ Ἰουδαῖοι συνέρχονται, καὶ ἐν κρυπτῷ ἐλάλησα οὐδέν.

Jesus answered him, 'I have spoken openly to the world; I always taught in the synagogue and in the temple, where all the Jews gather, and I have said nothing in secret.'

Defense / responseδέJesus' defense is an appeal to public record: παρρησίᾳ ('openly, frankly') and ἐν κρυπτῷ οὐδέν ('nothing in secret') are antithetical — the same contrast is made at 7:4 and 7:26. He does not answer the question about his disciples (protecting them), but challenges the legal process: proper procedure requires witnesses, not self-incrimination. This is a formal legal objection, not evasion.
ἀπεκρίθηansweredAor Pass Indic 3 Sg · ἀποκρίνομαιmain verb→ constative aorist
αὐτῷto himDativedative indirect object
ἸησοῦςJesusNominativesubject nominative
ἘγὼINominativeemphatic subject pronoun (fronted)
παρρησίᾳopenlyDativedative of mannerπαρρησία: 'free speech, boldness, openness'; dative of manner = 'openly, frankly.' A key Johannine word (7:4, 26; 10:24; 11:14; 16:25, 29).
λελάληκαI have spokenPerf Act Indic 1 Sg · λαλέωmain verb→ intensive perfect (the record stands: I have spoken and it is on record)λαλέω: 'speak'; the perfect emphasizes the abiding public record of Jesus' words.
τῷto theDativearticle
κόσμῳworldDativedative indirect object (audience)κόσμος: 'world'; here in the sense of the public domain, the human audience (not the hostile world-system).
ἐγὼINominativeemphatic subject (anaphoric, resuming the legal self-defense)
πάντοτεalwaysadverb of frequencyπάντοτε: 'always, at all times'; reinforcing the public consistency of Jesus' ministry.
ἐδίδαξαI taughtAor Act Indic 1 Sg · διδάσκωmain verb→ constative aorist (the whole ministry summarized)διδάσκω: 'teach'; the aorist sums up the entire teaching ministry.
ἐνinpreposition + dative (location)
συναγωγῇsynagogueDativedative of locationσυναγωγή: 'synagogue'; local Jewish assembly house, the public venue of regular instruction.
καὶandcoordinating conjunction
ἐνinpreposition + dative (location)
τῷtheDativearticle
ἱερῷtempleDativedative of locationἱερόν: the Jerusalem temple complex; the most public venue in Jewish life.
ὅπουwhererelative adverb of place
πάντεςallNominativesubject (with οἱ Ἰουδαῖοι)
οἱtheNominativearticle
ἸουδαῖοιJewsNominativesubject nominative
συνέρχονταιgatherPres Mid Indic 3 Pl · συνέρχομαιverb of relative clause→ gnomic present (habitual gathering)συνέρχομαι: 'come together, gather, assemble.'
καὶandcoordinating conjunction
ἐνinpreposition + dative (location)
κρυπτῷsecretDativedative of location (substantive adjective)κρυπτός: 'hidden, secret'; ἐν κρυπτῷ = 'in secret, privately.' Antithetical to παρρησίᾳ.
ἐλάλησαI spokeAor Act Indic 1 Sg · λαλέωmain verb→ constative aorist
οὐδένnothingAccusativeaccusative direct object (with negated verb: I spoke nothing in secret)οὐδείς: 'nothing' (neuter acc.); emphatic: absolutely nothing in secret.
21

τί με ἐρωτᾷς; ἐρώτησον τοὺς ἀκηκοότας τί ἐλάλησα αὐτοῖς· ἴδε οὗτοι οἴδασιν ἃ εἶπον ἐγώ.

Why do you question me? Question those who have heard what I said to them. Look, they know what I said.'

Continuation of defense (legal challenge)asyndetonJesus' appeal to witnesses is a formal legal point: Jewish law required the testimony of witnesses to establish a charge (Deut 17:6; 19:15); self-incrimination was not the basis of trial. The rhetorical question τί με ἐρωτᾷς; is a challenge to Annas's procedure, not an act of disrespect. The perfect ἀκηκοότας ('those who have heard') underlines the abiding witness of the public.
τίwhyAccusativeaccusative interrogative (reason: 'why')
μεmeAccusativeaccusative direct object
ἐρωτᾷςdo you questionPres Act Indic 2 Sg · ἐρωτάωmain verb of rhetorical question→ progressive present (ongoing interrogation)
ἐρώτησονquestionAor Act Imper 2 Sg · ἐρωτάωmain verb (imperative command)→ aorist imperative (directed, specific command)
τοὺςthoseAccusativearticle substantivizing participle
ἀκηκοόταςwho have heardPerf Act Ptc Acc Pl Masc · ἀκούωsubstantival participle (object of ἐρώτησον)→ intensive perfect (they heard and the hearing stands as witness)ἀκούω: 'hear'; the perfect participle emphasizes abiding hearing — their testimony is on record.
τίwhatAccusativeaccusative interrogative object of ἐλάλησα
ἐλάλησαI saidAor Act Indic 1 Sg · λαλέωverb of indirect question→ constative aorist
αὐτοῖςto themDativedative indirect object
ἴδεlookAor Act Imper 2 Sg · ὁράωimperative of attention (discourse marker)→ aorist imperative (interjection)ἴδε: 'see, look!'; an interjection calling attention; cf. ἰδού (Matt/Luke).
οὗτοιtheseNominativedemonstrative pronoun (subject)
οἴδασινknowPerf Act Indic 3 Pl · οἶδαmain verb→ intensive perfect (settled knowledge)
whatAccusativerelative pronoun (accusative object of εἶπον)
εἶπονI saidAor Act Indic 1 Sg · λέγωverb of relative clause→ constative aorist
ἐγώINominativeemphatic subject pronoun (trailing; underscores Jesus as the speaker of record)
22

ταῦτα δὲ αὐτοῦ εἰπόντος εἷς παρεστηκὼς τῶν ὑπηρετῶν ἔδωκεν ῥάπισμα τῷ Ἰησοῦ εἰπών· Οὕτως ἀποκρίνῃ τῷ ἀρχιερεῖ;

When he had said these things, one of the officers standing by struck Jesus with his hand, saying, 'Is that how you answer the high priest?'

Dramatic interruptionδέThe genitive absolute ταῦτα αὐτοῦ εἰπόντος ('when he had said these things') introduces the abrupt intervention. The officer's ῥάπισμα (a slap or blow with the hand or rod — cf. 19:3; Mark 14:65) is an extrajudicial act of contempt, yet parallels are found in trials across antiquity. Jesus' legal challenge has provoked a violent response, anticipating the full pattern of abuse in the passion.
ταῦταthese thingsAccusativeaccusative (genitive absolute: part of the temporal clause)
δὲandpost-positive continuative particle
αὐτοῦhimGenitivegenitive absolute (subject of εἰπόντος)
εἰπόντοςhaving saidAor Act Ptc Gen Sg Masc · λέγωgenitive absolute (temporal participle)→ constative aorist
εἷςoneNominativesubject nominative (indefinite: 'one of the officers')εἷς: 'one'; used indefinitely as an article or pronoun in Koine Greek.
παρεστηκὼςstanding byPerf Act Ptc Nom Sg Masc · παρίστημιattributive participle (modifying εἷς)→ intensive perfect (he has taken up his position there)παρίστημι: 'stand beside, stand by.'
τῶνof theGenitivearticle
ὑπηρετῶνofficersGenitivepartitive genitive (one of the officers)
ἔδωκενstruckAor Act Indic 3 Sg · δίδωμιmain verb→ constative aoristδίδωμι: lit. 'gave'; ἔδωκεν ῥάπισμα = idiomatic 'gave a blow, struck with a slap.'
ῥάπισμαblowAccusativeaccusative direct objectῥάπισμα: 'blow with the hand or a rod'; also at 19:3 and Mark 14:65.
τῷtoDativearticle
ἸησοῦJesusDativedative indirect object (recipient of blow)
εἰπώνsayingAor Act Ptc Nom Sg Masc · λέγωattendant circumstance participle→ constative aorist
ΟὕτωςIs that howadverb of manner (fronted for emphasis in rhetorical question)οὕτως: 'in this manner, thus'; the officer challenges Jesus' legal objection as inappropriate.
ἀποκρίνῃyou answerPres Mid Indic 2 Sg · ἀποκρίνομαιmain verb of rhetorical question→ progressive present (ongoing manner of answering)
τῷtheDativearticle
ἀρχιερεῖhigh priestDativedative indirect object
23

ἀπεκρίθη αὐτῷ Ἰησοῦς· Εἰ κακῶς ἐλάλησα, μαρτύρησον περὶ τοῦ κακοῦ· εἰ δὲ καλῶς, τί με δέρεις;

Jesus answered him, 'If I have spoken wrongly, testify about the wrong; but if I have spoken rightly, why do you strike me?'

Response / legal challenge continuedδέJesus' two-pronged conditional response is a masterly legal argument: if his answer was wrong, produce witnesses to testify to it; if it was right, the blow is unjust. He does not cite the law explicitly (cf. Acts 23:3, Paul's parallel protest) but the logic is the same. The contrast κακῶς / καλῶς ('wrongly / rightly') is a moral and legal antithesis. τί με δέρεις ('why do you strike me?') is a calm judicial protest.
ἀπεκρίθηansweredAor Pass Indic 3 Sg · ἀποκρίνομαιmain verb→ constative aorist
αὐτῷto himDativedative indirect object
ἸησοῦςJesusNominativesubject nominative
Εἰifconditional conjunction (first-class: assumes condition for argument)
κακῶςwronglyadverb of mannerκακῶς: 'badly, wrongly'; the opposite of καλῶς.
ἐλάλησαI spokeAor Act Indic 1 Sg · λαλέωverb of conditional clause→ constative aorist
μαρτύρησονtestifyAor Act Imper 2 Sg · μαρτυρέωmain verb (imperative: legal command to produce testimony)→ aorist imperative (specific, urgent legal demand)μαρτυρέω: 'bear witness, testify'; a Johannine key word (~33×); the proper legal procedure Jesus demands.
περὶaboutpreposition + genitive (topic)
τοῦtheGenitivearticle
κακοῦwrongGenitivegenitive (object of περί; the substantive adjective: 'the wrong thing')κακός: 'bad, wrong'; substantival genitive = 'the wrong.'
εἰbut ifconditional conjunction (second condition: the opposite)
δὲbutadversative particle
καλῶςrightlyadverb of mannerκαλῶς: 'well, rightly, correctly'; the antithesis of κακῶς.
τίwhyAccusativeaccusative interrogative (reason)
μεmeAccusativeaccusative direct object
δέρειςdo you strikePres Act Indic 2 Sg · δέρωmain verb of rhetorical question→ progressive present (ongoing unjust violence)δέρω: 'flay, beat, strike'; a more vivid term than ῥάπισμα — 'why are you beating me?'
24

ἀπέστειλεν οὖν αὐτὸν ὁ Ἅννας δεδεμένον πρὸς Καϊάφαν τὸν ἀρχιερέα.

Then Annas sent him bound to Caiaphas the high priest.

Narrative conclusion (Annas episode ends)οὖνThe transfer from Annas to Caiaphas completes the preliminary hearing. Annas's inconclusive interrogation leads to the official high priest. John does not narrate the Caiaphas hearing in detail — by the time of Jesus' appearance at Pilate's praetorium (v.28), both Jewish hearings are past. The participle δεδεμένον ('bound') recalls v.12, underlining that Jesus remains in custody throughout.
ἀπέστειλενsentAor Act Indic 3 Sg · ἀποστέλλωmain verb→ constative aoristἀποστέλλω: 'send (with authority)'; a formal transfer of custody.
οὖνthenpost-positive inferential particle
αὐτὸνhimAccusativeaccusative direct object
theNominativearticle
ἍνναςAnnasNominativesubject nominative
δεδεμένονboundPerf Pass Ptc Acc Sg Masc · δέωcircumstantial participle (predicate of αὐτόν: 'him still bound')→ intensive perfect (the binding remains in force)δέω: 'bind'; δεδεμένον recalls the binding at arrest (v.12); Jesus is transferred still bound.
πρὸςtopreposition + accusative (direction)
ΚαϊάφανCaiaphasAccusativeaccusative object of πρός
τὸνtheAccusativearticle
ἀρχιερέαhigh priestAccusativeappositive accusative (Caiaphas identified by his official role)ἀρχιερεύς: now Caiaphas is explicitly 'the high priest,' distinguishing him from Annas.
25

Ἦν δὲ Σίμων Πέτρος ἑστὼς καὶ θερμαινόμενος. εἶπον οὖν αὐτῷ· Μὴ καὶ σὺ ἐκ τῶν μαθητῶν αὐτοῦ εἶ; ἠρνήσατο ἐκεῖνος καὶ εἶπεν· Οὐκ εἰμί.

Now Simon Peter was standing and warming himself. So they said to him, 'You are not also one of his disciples, are you?' He denied it and said, 'I am not.'

Resumption of Peter's thread (second denial)δέJohn interweaves the Annas interrogation (vv.19–24) with the Peter denial sequence (vv.17–18, 25–27) by returning to the charcoal fire. The question formula is almost identical to v.17, and Peter's denial (Οὐκ εἰμί) is verbatim. The repetition enforces the triple pattern; the questioners are now plural ('they said') rather than the doorkeeper alone. The ἠρνήσατο ('denied') for the first time uses the explicit denial verb.
ἮνwasImperf Act Indic 3 Sg · εἰμίmain verb (resumptive from v.18)→ imperfect of ongoing state
δὲnowpost-positive resumptive particle
ΣίμωνSimonNominativesubject nominative
ΠέτροςPeterNominativeappositive nominative
ἑστὼςstandingPerf Act Ptc Nom Sg Masc · ἵστημιpredicative participle (periphrastic with ἦν)→ intensive perfect (he has taken his stand)
καὶandcoordinating conjunction
θερμαινόμενοςwarming himselfPres Mid Ptc Nom Sg Masc · θερμαίνωpredicative participle (periphrastic with ἦν)→ progressive present
εἶπονthey saidAor Act Indic 3 Pl · λέγωmain verb→ constative aorist
οὖνsoinferential particle
αὐτῷto himDativedative indirect object
ΜὴSurely notnegative interrogative particle
καὶalsoadverbial καί
σὺyouNominativeemphatic subject pronoun
ἐκofpartitive preposition + genitive
τῶνtheGenitivearticle
μαθητῶνdisciplesGenitivepartitive genitive
αὐτοῦhisGenitivegenitive of possession
εἶarePres Act Indic 2 Sg · εἰμίmain verb of question (verbatim from v.17)→ progressive present
ἠρνήσατοdeniedAor Mid Indic 3 Sg · ἀρνέομαιmain verb→ constative aoristἀρνέομαι: 'deny, disown'; the explicit denial verb — used of Peter's denial of Jesus here and in the Synoptics (Mark 14:70; Matt 26:72; Luke 22:57).
ἐκεῖνοςheNominativeemphatic demonstrative pronoun (subject = Peter)
καὶandcoordinating conjunction
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb→ constative aorist
Οὐκnotnegation
εἰμίI amPres Act Indic 1 Sg · εἰμίmain verb of denial (second Οὐκ εἰμί)→ absolute present
26

λέγει εἷς ἐκ τῶν δούλων τοῦ ἀρχιερέως, συγγενὴς ὢν οὗ ἀπέκοψεν Πέτρος τὸ ὠτίον· Οὐκ ἐγώ σε εἶδον ἐν τῷ κήπῳ μετ᾿ αὐτοῦ;

One of the servants of the high priest, a relative of the man whose ear Peter had cut off, said, 'Did I not see you in the garden with him?'

Escalation (third denial provoked by an eyewitness)asyndetonThe third questioner is the most dangerous: a relative of Malchus, an eyewitness of Peter's sword-stroke. The question Οὐκ ἐγώ σε εἶδον… is a positive question expecting 'yes' — 'Did I not see you?' The stress on the garden and the personal eyewitness creates maximum pressure. John uniquely preserves this detail, which scholars take as evidence of a Jerusalem-based eyewitness source behind the passion narrative.
λέγειsaysPres Act Indic 3 Sg · λέγωmain verb (historic present)→ historic present
εἷςoneNominativesubject nominative (indefinite)
ἐκofpartitive preposition + genitive
τῶνtheGenitivearticle
δούλωνservantsGenitivepartitive genitive
τοῦof theGenitivearticle
ἀρχιερέωςhigh priestGenitivegenitive of possession
συγγενὴςa relativeNominativepredicate nominative (appositive to εἷς)συγγενής: 'relative, kinsman'; an eyewitness whose family connection to Malchus makes his testimony damning.
ὢνbeingPres Act Ptc Nom Sg Masc · εἰμίcircumstantial participle (causal/explanatory)→ progressive present
οὗof whomGenitiverelative pronoun (genitive of Malchus — 'whose ear')
ἀπέκοψενhad cut offAor Act Indic 3 Sg · ἀποκόπτωverb of relative clause→ constative aorist
ΠέτροςPeterNominativesubject nominative of relative clause
τὸtheAccusativearticle
ὠτίονearAccusativeaccusative direct objectὠτίον: variant diminutive of οὖς ('ear'); cf. ὠτάριον at v.10.
ΟὐκDid notnegation (in question expecting positive answer: οὐ + aorist indicative)
ἐγώINominativeemphatic subject (the eyewitness's personal testimony)
σεyouAccusativeaccusative direct object
εἶδονseeAor Act Indic 1 Sg · ὁράωmain verb of question→ constative aorist (decisive eyewitness identification)ὁράω: 'see'; the personal eyewitness claim.
ἐνinpreposition + dative (location)
τῷtheDativearticle
κήπῳgardenDativedative of locationκῆπος: picks up v.1 — the garden where the arrest took place.
μετ᾿withpreposition + genitive (accompaniment)
αὐτοῦhimGenitivegenitive of accompaniment (with Jesus)
27

πάλιν οὖν ἠρνήσατο Πέτρος, καὶ εὐθέως ἀλέκτωρ ἐφώνησεν.

Peter again denied it, and immediately a rooster crowed.

Climax (third denial + fulfillment of Jesus' word)οὖνThe third denial is narrated with stark economy; John gives no record of Peter's words — only ἠρνήσατο ('denied'). The rooster's crow immediately follows (εὐθέως, the only time John uses this adverb in the passion), fulfilling Jesus' prediction at 13:38 ('before the rooster crows, you will deny me three times'). John's sparing tone at this climax is more restrained than Luke 22:61 (Jesus turns and looks at Peter), but the theological weight is the same: the prediction is fulfilled to the letter.
πάλινagainadverb (sequence: the third and final denial)
οὖνtheninferential particle
ἠρνήσατοdeniedAor Mid Indic 3 Sg · ἀρνέομαιmain verb→ constative aorist (final, decisive denial)ἀρνέομαι: 'deny, disown'; the third use completing the predicted triple denial.
ΠέτροςPeterNominativesubject nominative
καὶandcoordinating conjunction
εὐθέωςimmediatelyadverb of timeεὐθέως: 'immediately'; John's rare use of this adverb (cf. Mark's ~40 εὐθύς) heightens the instantaneous fulfillment.
ἀλέκτωρroosterNominativesubject nominativeἀλέκτωρ: 'rooster, cock'; the crowing fulfills Jesus' prediction (13:38).
ἐφώνησενcrowedAor Act Indic 3 Sg · φωνέωmain verb→ constative aorist (single crow at the moment of the third denial)φωνέω: 'call out, cry, crow'; used of a rooster's crow.
28

Ἄγουσιν οὖν τὸν Ἰησοῦν ἀπὸ τοῦ Καϊάφα εἰς τὸ πραιτώριον· ἦν δὲ πρωΐ· καὶ αὐτοὶ οὐκ εἰσῆλθον εἰς τὸ πραιτώριον, ἵνα μὴ μιανθῶσιν ἀλλὰ φάγωσιν τὸ πάσχα.

Then they led Jesus from Caiaphas into the praetorium. Now it was early morning, and they themselves did not enter the praetorium, so that they would not be defiled but could eat the Passover.

Scene shift (Jewish scene → Roman trial)οὖνThe transfer to the praetorium is narrated with a historic present (Ἄγουσιν, vividness). The refusal of the Jewish leaders to enter a Gentile building to avoid ritual defilement sets up the famous Johannine irony: they preserve ritual purity in order to eat the Passover lamb — while inside, the true Passover Lamb is being condemned. John's chronology places the crucifixion on Nisan 14 (the day of Passover preparation, 19:14), so the Passover had not yet been eaten — the Synoptic Passover supper (Nisan 14/15) is the Last Supper in their framework.
Ἄγουσινthey leadPres Act Indic 3 Pl · ἄγωmain verb (historic present)→ historic present (vividness of the transfer)ἄγω: 'lead, bring'; the unnamed subject is the Sanhedrin party.
οὖνtheninferential particle
τὸνtheAccusativearticle
ἸησοῦνJesusAccusativeaccusative direct object
ἀπὸfrompreposition + genitive (source)
τοῦtheGenitivearticle
ΚαϊάφαCaiaphasGenitivegenitive (source: from Caiaphas's location)
εἰςintopreposition + accusative (direction)
τὸtheAccusativearticle
πραιτώριονpraetoriumAccusativeaccusative object of εἰς (destination)πραιτώριον: Latin loanword (praetorium), the Roman governor's official residence/judgment hall; probably Herod's palace in Jerusalem.
ἦνwasImperf Act Indic 3 Sg · εἰμίmain verb of time clause→ imperfect of ongoing state
δὲnowpost-positive continuative particle
πρωΐearly morningadverb of time (predicate)πρωΐ: 'early, in the morning'; the Roman governor's court typically opened at sunrise.
καὶandcoordinating conjunction
αὐτοὶthey themselvesNominativeintensive pronoun (subject; emphatic contrast: Jesus inside, they outside)
οὐκnotnegation
εἰσῆλθονenteredAor Act Indic 3 Pl · εἰσέρχομαιmain verb→ constative aorist (deliberate refusal to enter)
εἰςintopreposition + accusative
τὸtheAccusativearticle
πραιτώριονpraetoriumAccusativeaccusative object of εἰς
ἵναso thatpurpose conjunction
μὴnotnegation (with subjunctive)
μιανθῶσινbe defiledAor Pass Subj 3 Pl · μιαίνωmain verb of purpose clause→ aorist subjunctive (avoidance of a completed defilement)μιαίνω: 'defile, contaminate'; entering a Gentile house before Passover would incur ritual impurity (cf. m. Oholot 18:7).
ἀλλὰbutadversative conjunction
φάγωσινeatAor Act Subj 3 Pl · ἐσθίωmain verb of second purpose clause→ aorist subjunctiveἐσθίω: 'eat'; the Passover meal, not yet eaten in John's chronology.
τὸtheAccusativearticle
πάσχαPassoverAccusativeaccusative direct object of φάγωσινπάσχα: Aramaic loanword (from Heb. פֶּסַח, 'Passover'); here the Passover meal. The supreme Johannine irony: they protect themselves to eat the Passover lamb while handing over the Lamb of God.
29

ἐξῆλθεν οὖν ὁ Πιλᾶτος ἔξω πρὸς αὐτοὺς καὶ φησίν· Τίνα κατηγορίαν φέρετε κατὰ τοῦ ἀνθρώπου τούτου;

So Pilate went outside to them and said, 'What accusation do you bring against this man?'

Narrative consequence (Pilate accommodates their scruples)οὖνPilate comes out to them — the trial will now alternate between inside (Pilate and Jesus) and outside (Pilate and the crowd), a structurally significant pattern John builds across vv.29–19:16. The question Τίνα κατηγορίαν φέρετε is the formal Roman legal opening: the accusation must be stated before proceedings begin. Pilate's coming out is a pragmatic accommodation to Jewish purity scruples, but it also sets up the dramatic inside/outside alternation.
ἐξῆλθενwent outAor Act Indic 3 Sg · ἐξέρχομαιmain verb→ constative aorist
οὖνsoinferential particle
theNominativearticle
ΠιλᾶτοςPilateNominativesubject nominativeΠιλᾶτος: Pontius Pilate, Roman prefect (not procurator) of Judea c.26–36 CE; historically confirmed by the Caesarea inscription (1961).
ἔξωoutsideadverb of placeἔξω: 'outside'; initiates John's inside/outside structural alternation.
πρὸςtopreposition + accusative (direction toward persons)
αὐτοὺςthemAccusativeaccusative object of πρός
καὶandcoordinating conjunction
φησίνsaysPres Act Indic 3 Sg · φημίmain verb (historic present)→ historic presentφημί: 'say, assert'; a more authoritative speech verb than λέγω in Greek usage.
ΤίναwhatAccusativeaccusative interrogative adjective (modifying κατηγορίαν)
κατηγορίανaccusationAccusativeaccusative direct object of φέρετεκατηγορία: 'charge, accusation'; technical legal term; Latin accusatio. This is the formal opening of a Roman cognitio (judicial examination).
φέρετεdo you bringPres Act Indic 2 Pl · φέρωmain verb of Pilate's question→ progressive present (the charge being brought)φέρω: 'bring, carry'; φέρειν κατηγορίαν = 'to bring/lodge a charge.'
κατὰagainstpreposition + genitive (opposition/charge against)
τοῦtheGenitivearticle
ἀνθρώπουmanGenitivegenitive (object of κατά)
τούτουthisGenitivedemonstrative genitive adjectiveοὗτος: 'this'; perhaps dismissive in Pilate's mouth — 'this fellow.'
30

ἀπεκρίθησαν καὶ εἶπαν αὐτῷ· Εἰ μὴ ἦν οὗτος κακὸν ποιῶν, οὐκ ἄν σοι παρεδώκαμεν αὐτόν.

They answered and said to him, 'If this man were not doing evil, we would not have handed him over to you.'

Response (evasive — no formal charge stated)δέThe Jewish leaders refuse to state a specific charge — a legally evasive answer. Their conditional Εἰ μή… is a second-class condition (contrary to fact in Greek: 'if he were not a criminal — which he is'). The assertion 'we would not have handed him over' (παρεδώκαμεν — the same verb as παραδίδωμι used throughout of Judas's betrayal) is an appeal to their own authority and trustworthiness rather than to evidence. The absence of a specific charge reflects the political dimension of the trial: they want Pilate to ratify their verdict, not conduct an independent investigation.
ἀπεκρίθησανthey answeredAor Pass Indic 3 Pl · ἀποκρίνομαιmain verb→ constative aorist
καὶandcoordinating conjunction
εἶπανsaidAor Act Indic 3 Pl · λέγωmain verb (paired with ἀπεκρίθησαν)→ constative aorist
αὐτῷto himDativedative indirect object
Εἰifconditional conjunction (second-class: contrary to fact)
μὴnotnegation (in second-class condition)
ἦνwereImperf Act Indic 3 Sg · εἰμίverb of conditional clause (imperfect in second-class condition)→ imperfect of ongoing action (in counterfactual condition)
οὗτοςthis manNominativesubject of conditional clause (dismissive demonstrative)
κακὸνevilAccusativeaccusative object of ποιῶνκακός: 'bad, evil'; κακὸν ποιῶν = 'doing evil, being a wrongdoer.'
ποιῶνdoingPres Act Ptc Nom Sg Masc · ποιέωpredicative participle (with ἦν: periphrastic imperfect)→ progressive present (habitual wrongdoing)
οὐκnotnegation (apodosis of second-class condition)
ἄνwouldmodal particle (marks contrary-to-fact apodosis)ἄν: modal particle making the apodosis counterfactual.
σοιto youDativedative indirect object
παρεδώκαμενhanded overAor Act Indic 1 Pl · παραδίδωμιverb of apodosis→ constative aorist (the handing over as a considered act)παραδίδωμι: 'hand over'; ironically the same verb as Judas's betrayal — the Jewish leaders are themselves 'handing over' Jesus.
αὐτόνhimAccusativeaccusative direct object
31

εἶπεν οὖν αὐτοῖς ὁ Πιλᾶτος· Λάβετε αὐτὸν ὑμεῖς καὶ κατὰ τὸν νόμον ὑμῶν κρίνατε αὐτόν. εἶπον αὐτῷ οἱ Ἰουδαῖοι· Ἡμῖν οὐκ ἔξεστιν ἀποκτεῖναι οὐδένα·

Pilate said to them, 'Take him yourselves and judge him according to your own law.' The Jews said to him, 'It is not lawful for us to put anyone to death,'

Pilate's counter-challenge / Jewish legal admissionοὖνPilate's challenge — 'judge him by your own law' — is either a dismissal or a test; the Jewish leaders' response reveals the real agenda: they want capital punishment, which Rome has reserved for itself (ius gladii). The statement Ἡμῖν οὐκ ἔξεστιν ἀποκτεῖναι οὐδένα ('it is not lawful for us to kill anyone') is historically debated: whether the Sanhedrin had lost the ius gladii, or chose not to stone Jesus (as they stoned Stephen, Acts 7) for political reasons, remains contested. John's narrative interest is not the legal history but the fulfillment of Jesus' word about the manner of his death (v.32).
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb→ constative aorist
οὖνtheninferential particle
αὐτοῖςto themDativedative indirect object
theNominativearticle
ΠιλᾶτοςPilateNominativesubject nominative
ΛάβετεtakeAor Act Imper 2 Pl · λαμβάνωmain verb (imperative)→ aorist imperative (decisive command)λαμβάνω: 'take'; Pilate attempts to return jurisdiction to the Jewish court.
αὐτὸνhimAccusativeaccusative direct object
ὑμεῖςyou yourselvesNominativeemphatic subject pronoun
καὶandcoordinating conjunction
κατὰaccording topreposition + accusative (standard/norm)
τὸνtheAccusativearticle
νόμονlawAccusativeaccusative (object of κατά: standard of judgment)νόμος: 'law'; specifically the Torah/Mosaic law by which the Sanhedrin operates.
ὑμῶνyourGenitivegenitive of possession
κρίνατεjudgeAor Act Imper 2 Pl · κρίνωmain verb (imperative)→ aorist imperativeκρίνω: 'judge, decide'; Pilate's deflection: 'use your own judicial system.'
αὐτόνhimAccusativeaccusative direct object
εἶπονsaidAor Act Indic 3 Pl · λέγωmain verb→ constative aorist
αὐτῷto himDativedative indirect object
οἱtheNominativearticle
ἸουδαῖοιJewsNominativesubject nominative
Ἡμῖνfor usDativedative of reference (ethical dative: 'for us, in our case')
οὐκnotnegation
ἔξεστινit is lawfulPres Act Indic 3 Sg · ἔξεστινimpersonal main verb→ gnomic present (standing legal principle)ἔξεστιν: 'it is permitted, lawful'; an impersonal verb expressing legal permission.
ἀποκτεῖναιto put to deathAor Act Inf · ἀποκτείνωcomplementary infinitive (subject of ἔξεστιν)→ aorist infinitive (single act of killing)ἀποκτείνω: 'kill, execute'; the admission that capital jurisdiction belongs to Rome.
οὐδέναanyoneAccusativeaccusative object of ἀποκτεῖναι (double negation: emphatic)οὐδείς: 'no one'; with the preceding οὐκ creates a strong emphatic negation.
32

ἵνα ὁ λόγος τοῦ Ἰησοῦ πληρωθῇ ὃν εἶπεν σημαίνων ποίῳ θανάτῳ ἤμελλεν ἀποθνῄσκειν.

This was to fulfill the word that Jesus had spoken to indicate what kind of death he was about to die.

Fulfillment note (narrator's theological comment)ἵναA second fulfillment formula applied to a word of Jesus (cf. v.9). The 'kind of death' (ποίῳ θανάτῳ) points to crucifixion, which the Romans execute and which Jesus had signaled in the 'lifting up' sayings (3:14; 8:28; 12:32–33). Stoning by Jewish hands would not have fulfilled those sayings. The narrator thus reads Roman jurisdiction as providentially necessary for the mode of death Jesus had prophesied.
ἵναin order thatpurpose conjunction
theNominativearticle
λόγοςwordNominativesubject of πληρωθῇ
τοῦofGenitivearticle
ἸησοῦJesusGenitivegenitive of source/authorship
πληρωθῇmight be fulfilledAor Pass Subj 3 Sg · πληρόωmain verb of purpose clause→ constative aorist subjunctive (fulfillment)
ὃνwhichAccusativerelative pronoun (object of εἶπεν)
εἶπενhe had spokenAor Act Indic 3 Sg · λέγωverb of relative clause→ constative aorist
σημαίνωνindicatingPres Act Ptc Nom Sg Masc · σημαίνωcircumstantial participle (modal: manner in which he spoke)→ progressive present (signifying, pointing to)σημαίνω: 'signify, indicate'; a Johannine word for figurative/prophetic communication (cf. 12:33; Rev 1:1).
ποίῳwhat kind ofDativedative interrogative adjective (modifying θανάτῳ in indirect question)ποῖος: 'of what kind'; the indirect question asks about the specific mode of death.
θανάτῳdeathDativedative (manner of dying: 'what kind of death')θάνατος: 'death'; ποίῳ θανάτῳ ἤμελλεν ἀποθνῄσκειν = cross, not stoning.
ἤμελλενhe was about toImperf Act Indic 3 Sg · μέλλωmain verb of indirect question→ imperfect of imminent action (was on the verge of)μέλλω: 'be about to, intend'; with infinitive = impending action.
ἀποθνῄσκεινdiePres Act Inf · ἀποθνῄσκωcomplementary infinitive (with μέλλω)→ present infinitive (continuous/progressive: the dying process)
33

Εἰσῆλθεν οὖν πάλιν εἰς τὸ πραιτώριον ὁ Πιλᾶτος καὶ ἐφώνησεν τὸν Ἰησοῦν καὶ εἶπεν αὐτῷ· Σὺ εἶ ὁ βασιλεὺς τῶν Ἰουδαίων;

So Pilate entered the praetorium again and called Jesus and said to him, 'Are you the King of the Jews?'

Scene shift (Pilate re-enters; private interrogation begins)οὖνPilate goes inside to question Jesus privately — the inside/outside alternation begins in earnest (in: vv.33–38a; out: v.38b; in: 19:1–3; out: 19:4–7; in: 19:8–11; out: 19:12–16). The question Σὺ εἶ ὁ βασιλεὺς τῶν Ἰουδαίων is the political charge the Sanhedrin has implied — royal messianic claim as a threat to Roman order. The emphatic Σύ ('Are you the one who…?') reflects either Pilate's incredulity at this Galilean prisoner being a king, or genuine curiosity.
ΕἰσῆλθενenteredAor Act Indic 3 Sg · εἰσέρχομαιmain verb→ constative aorist
οὖνtheninferential particle
πάλινagainadverb (resumptive: picks up the inside/outside pattern)
εἰςintopreposition + accusative (direction)
τὸtheAccusativearticle
πραιτώριονpraetoriumAccusativeaccusative object of εἰς
theNominativearticle
ΠιλᾶτοςPilateNominativesubject nominative
καὶandcoordinating conjunction
ἐφώνησενcalledAor Act Indic 3 Sg · φωνέωmain verb→ constative aoristφωνέω: 'call, summon'; Pilate summons Jesus for private interrogation.
τὸνtheAccusativearticle
ἸησοῦνJesusAccusativeaccusative direct object
καὶandcoordinating conjunction
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb→ constative aorist
αὐτῷto himDativedative indirect object
ΣὺYouNominativeemphatic subject pronoun (fronted for stress)σύ: emphatic 'you' — Pilate's incredulity or curiosity: 'Are YOU the King?'
εἶarePres Act Indic 2 Sg · εἰμίmain verb of question→ progressive present
theNominativearticle
βασιλεὺςKingNominativepredicate nominativeβασιλεύς: 'king'; the political charge of royal messianic pretension; the charge also on the titulus (19:19).
τῶνof theGenitivearticle
ἸουδαίωνJewsGenitivegenitive of relationship
34

ἀπεκρίθη Ἰησοῦς· Ἀπὸ σεαυτοῦ σὺ τοῦτο λέγεις ἢ ἄλλοι εἶπόν σοι περὶ ἐμοῦ;

Jesus answered, 'Are you saying this on your own, or did others tell you about me?'

Counter-question (Jesus interrogates Pilate)δέJesus' counter-question is epistemologically pointed: is Pilate asking as a Roman official investigating a political threat (Roman κατηγορία), or is he asking from personal religious curiosity, influenced by what the Jewish leaders said? The distinction matters theologically: if the latter, Pilate is actually asking the question of true discipleship — 'Who do you say that I am?' Jesus refuses to answer a borrowed question with a simple yes or no.
ἀπεκρίθηansweredAor Pass Indic 3 Sg · ἀποκρίνομαιmain verb→ constative aorist
ἸησοῦςJesusNominativesubject nominative
Ἀπὸfrompreposition + genitive (source/origin)
σεαυτοῦyourselfGenitivegenitive reflexive (source of the question: on your own initiative)σεαυτοῦ: reflexive 'yourself'; ἀπὸ σεαυτοῦ = 'from yourself, on your own.'
σὺyouNominativeemphatic subject
τοῦτοthisAccusativeaccusative direct object (referring to Pilate's question)
λέγειςdo you sayPres Act Indic 2 Sg · λέγωmain verb of question→ progressive present
ordisjunctive conjunction
ἄλλοιothersNominativesubject nominative of second clause
εἶπόνtoldAor Act Indic 3 Pl · λέγωmain verb of second alternative→ constative aorist
σοιyouDativedative indirect object
περὶaboutpreposition + genitive (topic)
ἐμοῦmeGenitivegenitive (object of περί)
35

ἀπεκρίθη ὁ Πιλᾶτος· Μήτι ἐγὼ Ἰουδαῖός εἰμι; τὸ ἔθνος τὸ σὸν καὶ οἱ ἀρχιερεῖς παρέδωκάν σε ἐμοί· τί ἐποίησας;

Pilate answered, 'Am I a Jew? Your own nation and the chief priests have handed you over to me. What have you done?'

Response (Pilate's self-distancing + new question)δέPilate's rhetorical question Μήτι ἐγὼ Ἰουδαῖός εἰμι ('I am not a Jew, am I?') dismisses Jesus' counter-question: he has no personal stake in Jewish messianic questions. But the dismissal is also an evasion — Pilate is the judge, and 'I'm not a Jew' does not discharge his judicial responsibility. The statement τὸ ἔθνος τὸ σὸν… παρέδωκάν σε ἐμοί makes Pilate uncomfortable: his own people handed Jesus over. His practical question τί ἐποίησας ('What have you done?') is the real legal question, at last.
ἀπεκρίθηansweredAor Pass Indic 3 Sg · ἀποκρίνομαιmain verb→ constative aorist
theNominativearticle
ΠιλᾶτοςPilateNominativesubject nominative
ΜήτιSurely notnegative interrogative particle (expects negative answer: 'I am not a Jew, am I?')μήτι: strengthened form of μή in a question, expecting 'No.'
ἐγὼINominativeemphatic subject
Ἰουδαῖόςa JewNominativepredicate nominative
εἰμιamPres Act Indic 1 Sg · εἰμίmain verb→ progressive present (ongoing identity claim)
τὸtheNominativearticle
ἔθνοςnationNominativesubject nominativeἔθνος: 'nation, people'; here Jesus' own nation — τὸ ἔθνος τὸ σόν = 'your own nation.'
τὸtheNominativearticle
σὸνyourNominativeattributive possessive adjectiveσός: possessive adjective 'your (sg.)'; emphatic — 'your own people.'
καὶandcoordinating conjunction
οἱtheNominativearticle
ἀρχιερεῖςchief priestsNominativesubject nominative
παρέδωκάνhanded overAor Act Indic 3 Pl · παραδίδωμιmain verb→ constative aoristπαραδίδωμι: 'hand over'; the Johannine passion verb repeated — now spoken by Pilate himself.
σεyouAccusativeaccusative direct object
ἐμοίto meDativedative indirect object (emphatic: 'to me personally')
τίwhatAccusativeaccusative interrogative object
ἐποίησαςhave you doneAor Act Indic 2 Sg · ποιέωmain verb of question→ constative aorist (seeking a summary of the alleged act)ποιέω: 'do, make'; Pilate's real legal question — what is the act that has led to this?
36

ἀπεκρίθη Ἰησοῦς· Ἡ βασιλεία ἡ ἐμὴ οὐκ ἔστιν ἐκ τοῦ κόσμου τούτου· εἰ ἐκ τοῦ κόσμου τούτου ἦν ἡ βασιλεία ἡ ἐμή, οἱ ὑπηρέται ἄν οἱ ἐμοὶ ἠγωνίζοντο, ἵνα μὴ παραδοθῶ τοῖς Ἰουδαίοις· νῦν δὲ ἡ βασιλεία ἡ ἐμὴ οὐκ ἔστιν ἐντεῦθεν.

Jesus answered, 'My kingdom is not of this world. If my kingdom were of this world, my servants would be fighting so that I might not be handed over to the Jews. But as it is, my kingdom is not from here.'

Response / christological declarationδέJesus now directly addresses the kingship question — not with a yes or no, but with a redefinition. The repeated ἡ βασιλεία ἡ ἐμή ('my kingdom') with the emphatic possessive adjective positions Jesus as a king, but of a radically different order. The second-class conditional (εἰ… ἦν… ἄν ἠγωνίζοντο) proves the point logically: if the kingdom were worldly, human force would defend it (as Peter attempted at the arrest). The absence of such defense proves its non-worldly character. The closing νῦν δέ ('but as it is') restates the thesis: the kingdom is ἐντεῦθεν, 'not from here,' not of this world-order.
ἀπεκρίθηansweredAor Pass Indic 3 Sg · ἀποκρίνομαιmain verb→ constative aorist
ἸησοῦςJesusNominativesubject nominative
theNominativearticle
βασιλείαkingdomNominativesubject nominativeβασιλεία: 'kingdom, reign'; ἡ βασιλεία ἡ ἐμή (predicate possessive) = 'my kingdom, the kingdom that is mine.'
theNominativearticle
ἐμὴmyNominativeattributive possessive adjective (emphatic position)ἐμός: emphatic possessive 'my' (cf. the difference from μου); the emphatic repetition insists on Jesus' own kingship.
οὐκnotnegation
ἔστινisPres Act Indic 3 Sg · εἰμίmain verb→ gnomic present (timeless truth about the kingdom's nature)
ἐκofpreposition + genitive (source/origin)ἐκ: 'out of, from'; ἐκ τοῦ κόσμου = 'originating from / belonging to this world.'
τοῦtheGenitivearticle
κόσμουworldGenitivegenitive (object of ἐκ: source of origin)κόσμος: here the world-system of human power structures and political kingdoms.
τούτουthisGenitivedemonstrative genitive adjective
εἰifconditional conjunction (second-class: contrary to fact)
ἐκofpreposition + genitive
τοῦtheGenitivearticle
κόσμουworldGenitivegenitive (object of ἐκ)
τούτουthisGenitivedemonstrative genitive
ἦνwereImperf Act Indic 3 Sg · εἰμίverb of conditional clause (imperfect in second-class condition)→ imperfect (counterfactual state)
theNominativearticle
βασιλείαkingdomNominativesubject
theNominativearticle
ἐμήmyNominativepossessive adjective
οἱtheNominativearticle
ὑπηρέταιservantsNominativesubject of ἠγωνίζοντοὑπηρέτης: 'servant, officer'; here Jesus' hypothetical servants who would fight — not temple police but loyal royal guards.
ἄνwouldmodal particle (marks counterfactual apodosis)
οἱtheNominativearticle
ἐμοὶmyNominativeattributive possessive adjective (emphatic: 'my own servants')
ἠγωνίζοντοwould be fightingImperf Mid Indic 3 Pl · ἀγωνίζομαιmain verb of apodosis (imperfect in second-class condition)→ imperfect (ongoing counterfactual fighting)ἀγωνίζομαι: 'fight, struggle, strive'; the athletic/military word for competitive effort.
ἵναso thatpurpose conjunction
μὴnotnegation (with subjunctive)
παραδοθῶbe handed overAor Pass Subj 1 Sg · παραδίδωμιmain verb of purpose clause→ aorist subjunctive (single event of handing over)παραδίδωμι: again the passion verb; 'so that I might not be betrayed/handed over.'
τοῖςto theDativearticle
ἸουδαίοιςJewsDativedative indirect object (recipients of the handing over)
νῦνbut nowadversative adverb (νῦν δέ = 'but as things actually are')νῦν: 'now'; νῦν δέ in Koine = 'but as it is' (logical, not just temporal — cf. 1 Cor 12:18; Heb 11:16).
δὲbutadversative particle
theNominativearticle
βασιλείαkingdomNominativesubject nominative (third repetition)
theNominativearticle
ἐμὴmyNominativepossessive adjective
οὐκnotnegation
ἔστινisPres Act Indic 3 Sg · εἰμίmain verb (restating thesis with synonym ἐντεῦθεν)→ gnomic present
ἐντεῦθενfrom hereadverb of place (origin/source)ἐντεῦθεν: 'from here, from this place'; synonymous with ἐκ τοῦ κόσμου τούτου, summing up the declaration.
37

εἶπεν οὖν αὐτῷ ὁ Πιλᾶτος· Οὐκοῦν βασιλεὺς εἶ σύ; ἀπεκρίθη ὁ Ἰησοῦς· Σὺ λέγεις ὅτι βασιλεύς εἰμι. ἐγὼ εἰς τοῦτο γεγέννημαι καὶ εἰς τοῦτο ἐλήλυθα εἰς τὸν κόσμον, ἵνα μαρτυρήσω τῇ ἀληθείᾳ· πᾶς ὁ ὢν ἐκ τῆς ἀληθείας ἀκούει μου τῆς φωνῆς.

So Pilate said to him, 'So you are a king?' Jesus answered, 'You say that I am a king. For this I was born, and for this I have come into the world, to testify to the truth. Everyone who is of the truth hears my voice.'

Pilate's inference + Jesus' self-declarationοὖνPilate's Οὐκοῦν βασιλεὺς εἶ σύ ('So you are a king, then?') is a deduction from Jesus' kingdom language; the particle οὐκοῦν (only here in the NT) signals inference — 'therefore, then.' Jesus' answer Σὺ λέγεις ὅτι βασιλεύς εἰμι is an affirmation ('you say it correctly — I am'), but he immediately reframes kingship in terms of witness to truth. The double εἰς τοῦτο (birth + coming into the world) asserts incarnational purpose. πᾶς ὁ ὢν ἐκ τῆς ἀληθείας ('everyone who is of the truth') echoes the Johannine distinction between those who 'are of the truth' and those who are not — a division based on relation to Jesus himself, who is ἡ ἀλήθεια (14:6).
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb→ constative aorist
οὖνtheninferential particle
αὐτῷto himDativedative indirect object
theNominativearticle
ΠιλᾶτοςPilateNominativesubject nominative
ΟὐκοῦνSo theninferential particle (unique in NT; draws conclusion from prior speech)οὐκοῦν: 'so then, therefore'; an inferential particle found only here in the NT.
βασιλεὺςa kingNominativepredicate nominative
εἶarePres Act Indic 2 Sg · εἰμίmain verb→ progressive present
σύyouNominativeemphatic subject (trailing for emphasis)
ἀπεκρίθηansweredAor Pass Indic 3 Sg · ἀποκρίνομαιmain verb→ constative aorist
theNominativearticle
ἸησοῦςJesusNominativesubject nominative
ΣὺYouNominativeemphatic subjectσύ: 'you'; the emphatic 'you say it' is a guarded affirmation — closer to 'you have said so' than an outright 'yes.'
λέγειςsayPres Act Indic 2 Sg · λέγωmain verb→ progressive present
ὅτιthatconjunction introducing indirect statement
βασιλεύςa kingNominativepredicate nominative of indirect statement
εἰμιI amPres Act Indic 1 Sg · εἰμίmain verb of indirect statement→ absolute present (identity)
ἐγὼINominativeemphatic subject (shifts to Jesus' own first-person declaration)
εἰςforpreposition + accusative (purpose/goal)
τοῦτοthisAccusativeaccusative (prospective: pointing to the ἵνα clause)
γεγέννημαιI have been bornPerf Pass Indic 1 Sg · γεννάωmain verb→ intensive perfect (birth as abiding origin and identity)γεννάω: 'beget, give birth to'; the perfect = 'I was born and this birth-state abides' — the incarnation as permanent fact.
καὶandcoordinating conjunction
εἰςforpreposition + accusative (purpose)
τοῦτοthisAccusativeaccusative (prospective: second εἰς τοῦτο)
ἐλήλυθαI have comePerf Act Indic 1 Sg · ἔρχομαιmain verb→ intensive perfect (the coming into the world as an abiding fact of the incarnation)ἔρχομαι: 'come'; the perfect ἐλήλυθα = 'I have come and am here' — incarnational presence.
εἰςintopreposition + accusative (direction)
τὸνtheAccusativearticle
κόσμονworldAccusativeaccusative object of εἰς
ἵναso thatpurpose conjunction (content of εἰς τοῦτο × 2)
μαρτυρήσωI might testifyAor Act Subj 1 Sg · μαρτυρέωmain verb of purpose clause→ constative aorist subjunctiveμαρτυρέω: 'testify, bear witness'; the witness motif pervades John; Jesus' entire mission is bearing witness to the truth.
τῇto theDativearticle
ἀληθείᾳtruthDativedative indirect object of μαρτυρήσω (bearing witness to truth)ἀλήθεια: 'truth'; the ultimate term of the interrogation — immediately picked up by Pilate's τί ἐστιν ἀλήθεια.
πᾶςeveryoneNominativesubject (with ὁ ὢν: 'everyone who is')
whoNominativearticle substantivizing participle
ὢνbeingPres Act Ptc Nom Sg Masc · εἰμίsubstantival participle→ progressive present (ongoing ontological state)
ἐκofpreposition + genitive (source/origin)
τῆςtheGenitivearticle
ἀληθείαςtruthGenitivegenitive (source/sphere: 'belonging to the truth')
ἀκούειhearsPres Act Indic 3 Sg · ἀκούωmain verb→ gnomic present (universal principle of spiritual responsiveness)ἀκούω: 'hear'; with genitive of person (μου τῆς φωνῆς) = hear attentively, respond to the voice.
μουmyGenitivegenitive of person (with ἀκούω: to hear someone's voice = heed it)
τῆςtheGenitivearticle
φωνῆςvoiceGenitivegenitive object of ἀκούει (with μου: 'hears my voice')φωνή: 'voice'; echoes 10:3–4, 16, 27 (the Good Shepherd and his sheep who hear his voice).
38

λέγει αὐτῷ ὁ Πιλᾶτος· Τί ἐστιν ἀλήθεια; Καὶ τοῦτο εἰπὼν πάλιν ἐξῆλθεν πρὸς τοὺς Ἰουδαίους καὶ λέγει αὐτοῖς· Ἐγὼ οὐδεμίαν αἰτίαν εὑρίσκω ἐν αὐτῷ.

Pilate said to him, 'What is truth?' Having said this, he went out again to the Jews and said to them, 'I find no guilt in him.'

Climactic irony + Pilate's first verdict of innocenceδέΤί ἐστιν ἀλήθεια ('What is truth?') is the chapter's supreme crux — Pilate poses the ultimate epistemological question while standing before the one who declared ἐγώ εἰμι ἡ ἀλήθεια (14:6). He does not wait for an answer; the question is perhaps rhetorical, perhaps dismissive, perhaps genuinely searching — John leaves it suspended. The first not-guilty verdict (οὐδεμίαν αἰτίαν εὑρίσκω ἐν αὐτῷ) is the legal pivot: Pilate has found nothing deserving death, yet the trial continues. This verdict is declared three times (18:38; 19:4, 6) — Pilate's triple affirmation of innocence parallels Peter's triple denial.
λέγειsaysPres Act Indic 3 Sg · λέγωmain verb (historic present)→ historic present
αὐτῷto himDativedative indirect object
theNominativearticle
ΠιλᾶτοςPilateNominativesubject nominative
ΤίWhatNominativeinterrogative pronoun (subject of ἐστιν)τί: 'what'; the question asks for a definition or essence of truth.
ἐστινisPres Act Indic 3 Sg · εἰμίmain verb of question→ gnomic/definitional present
ἀλήθειαtruthNominativesubject (or predicate) of ἐστινἀλήθεια: 'truth'; the chapter's theological keystone — spoken within earshot of the one who is Truth (14:6). No article: the question may be 'What is (the nature of) truth?' The irony is the deepest in the Gospel.
ΚαὶAndcoordinating conjunction
τοῦτοthisAccusativeaccusative (with εἰπών: genitive absolute antecedent to following action)
εἰπὼνhaving saidAor Act Ptc Nom Sg Masc · λέγωtemporal/attendant circumstance participle→ constative aorist (the question asked and immediately dropped)
πάλινagainadverb (resuming the outside scene)
ἐξῆλθενwent outAor Act Indic 3 Sg · ἐξέρχομαιmain verb→ constative aorist
πρὸςtopreposition + accusative (direction toward persons)
τοὺςtheAccusativearticle
ἸουδαίουςJewsAccusativeaccusative object of πρός
καὶandcoordinating conjunction
λέγειsaysPres Act Indic 3 Sg · λέγωmain verb (historic present)→ historic present
αὐτοῖςto themDativedative indirect object
ἘγὼINominativeemphatic subject
οὐδεμίανnoAccusativeaccusative adjective (with αἰτίαν: emphatic negation)οὐδείς: 'none, no'; οὐδεμίαν αἰτίαν = 'not a single charge' — emphatic.
αἰτίανguiltAccusativeaccusative direct object of εὑρίσκωαἰτία: 'cause, charge, guilt'; in legal contexts = 'grounds for a charge.' First of Pilate's three not-guilty verdicts (18:38; 19:4, 6).
εὑρίσκωfindPres Act Indic 1 Sg · εὑρίσκωmain verb→ progressive present (result of his investigation: I am finding no guilt)εὑρίσκω: 'find, discover'; the legal verdict following examination.
ἐνinpreposition + dative (sphere/location)
αὐτῷhimDativedative of sphere (no guilt 'in' this man)
39

ἔστιν δὲ συνήθεια ὑμῖν ἵνα ἕνα ὑμῖν ἀπολύσω ἐν τῷ πάσχα· βούλεσθε οὖν ἀπολύσω ὑμῖν τὸν βασιλέα τῶν Ἰουδαίων;

But you have a custom that I release one man for you at the Passover. So do you want me to release for you the King of the Jews?'

Pilate's appeal to custom (attempted compromise)δέThe Passover amnesty (ἀπολύω, 'release') is attested in John and all three Synoptics (Mark 15:6; Matt 27:15; Luke 23:17 variant); the custom is not independently attested in Roman or Jewish sources but is plausible as a goodwill gesture. Pilate's ironic title τὸν βασιλέα τῶν Ἰουδαίων ('the King of the Jews') — the very charge the Jews pressed — is probably contemptuous/political rather than sincere. He is essentially saying: 'Release the one whose kingship you are worried about?'
ἔστινthere isPres Act Indic 3 Sg · εἰμίexistential verb→ gnomic present (standing custom)
δὲbutpost-positive adversative particle
συνήθειαa customNominativesubject nominativeσυνήθεια: 'custom, practice, habit'; the Passover amnesty custom. Only here in John.
ὑμῖνfor youDativedative of possession/advantage ('you have a custom')
ἵναthatconjunction introducing content of the custom (ἵνα + subjunctive in place of infinitive)
ἕναoneAccusativeaccusative object of ἀπολύσω
ὑμῖνfor youDativedative of advantage
ἀπολύσωI releaseAor Act Subj 1 Sg · ἀπολύωmain verb of ἵνα clause (hortatory/deliberative subjunctive)→ aorist subjunctive (single releasing action)ἀπολύω: 'release, set free'; the technical word for releasing a prisoner.
ἐνatpreposition + dative (temporal)
τῷtheDativearticle
πάσχαPassoverDativedative of time (at Passover)
βούλεσθεdo you wantPres Mid Indic 2 Pl · βούλομαιmain verb of question→ progressive presentβούλομαι: 'wish, want, desire'; a stronger volitional word than θέλω.
οὖνtheninferential particle
ἀπολύσωshall I releaseAor Act Subj 1 Sg · ἀπολύωmain verb of question (deliberative subjunctive)→ aorist deliberative subjunctive
ὑμῖνfor youDativedative of advantage
τὸνtheAccusativearticle
βασιλέαKingAccusativeaccusative direct objectβασιλεύς: Pilate uses the very title the Jews are accusing Jesus of claiming — ironic or contemptuous.
τῶνof theGenitivearticle
ἸουδαίωνJewsGenitivegenitive of relationship
40

ἐκραύγασαν οὖν πάλιν λέγοντες· Μὴ τοῦτον ἀλλὰ τὸν Βαραββᾶν. ἦν δὲ ὁ Βαραββᾶς λῃστής.

They shouted again, saying, 'Not this man, but Barabbas!' Now Barabbas was a robber.

Crowd response (Barabbas chosen over Jesus)οὖνἐκραύγασαν ('they cried out') is a violent, public shout — the crowd's voice overriding Pilate's verdict. The antithesis Μὴ τοῦτον ἀλλὰ τὸν Βαραββᾶν is starkly economical: 'Not this one but that one.' The final parenthetical note ἦν δὲ ὁ Βαραββᾶς λῃστής ('Barabbas was a robber/bandit') is dripping with Johannine irony: the crowd chooses a λῃστής (the same word Jesus used at 10:1, 8 for the thief and robber who does not enter by the gate) over the Good Shepherd. The name Barabbas (Aram. בַּר אַבָּא = 'son of the father') has generated patristic and modern reflection: the crowd releases 'son of the father' and condemns the true Son of the Father.
ἐκραύγασανthey cried outAor Act Indic 3 Pl · κραυγάζωmain verb→ constative aorist (loud, public cry)κραυγάζω: 'cry out, shout'; a forceful, loud cry — also at 19:6, 12, 15; 11:43; 12:13.
οὖνtheninferential particle
πάλινagainadverb (resumptive: they had shouted before)
λέγοντεςsayingPres Act Ptc Nom Pl Masc · λέγωattendant circumstance participle→ progressive present (the content of the shout)
ΜὴNotnegation (imperatival: 'not this one')
τοῦτονthis manAccusativeaccusative (object implied: 'release not this one')οὗτος: dismissive demonstrative — 'not this one' (Jesus).
ἀλλὰbutadversative conjunction
τὸνtheAccusativearticle
ΒαραββᾶνBarabbasAccusativeaccusative direct objectΒαραββᾶς: Aramaic בַּר-אַבָּא ('son of the father'); the ironic exchange: the true Son of the Father condemned, 'son of the father' released.
ἦνwasImperf Act Indic 3 Sg · εἰμίmain verb (narrator's parenthetical note)→ imperfect of ongoing characteristic
δὲnowpost-positive particle (parenthetical)
theNominativearticle
ΒαραββᾶςBarabbasNominativesubject nominative
λῃστήςrobberNominativepredicate nominativeλῃστής: 'robber, bandit, brigand'; the same word used at 10:1 and 10:8 of those who come to steal and destroy — in contrast to the Good Shepherd. The crowd chooses a λῃστής over the Shepherd.