John 20 — Clausal Layout (English)

independentparticipialrelativepurposecausecomparativecontentconditionalphrase modifierdashed = verbless / suspended

Flush-left = a main (independent) clause. Each dependent line begins directly beneath the word it attaches to in the line above — the anchor word is dotted-underlined, and lights up when you hover its dependent clause; each tag also names the attachment. A dashed border marks verbless, elliptical, or suspended lines. Where a long sentence's staircase runs wider than the page, the diagram scrolls sideways. (In print, or without JavaScript, lines fall back to stepped indent columns.)

The empty tomb and the footrace 20:1–10

vv. 1–2 — the discovery and the alarm

Now on the first day of the week Mary Magdalene comes early,independent — δέ turns the page from burial to resurrection morning; historic present

while it is still dark,participial — genitive absolute — the darkness motif (1:5; 13:30) still hangs over the scene

to the tomb,phrase modifier — the goal — the garden tomb of 19:41–42

and she sees the stone taken away from the tomb.independent — βλέπω — bare perception, first rung of the chapter's ladder of seeing; perfect ἠρμένον, a standing state

So she runs and comes to Simon Peter and to the other discipleindependent — inferential οὖν; the running begins that carries the whole pericope

whom Jesus loved,relative — the Beloved Disciple (13:23; 19:26) — imperfect ἐφίλει, the ongoing love

and says to them:independent — third historic present of the verse

They have taken the Lord out of the tomb,content — her report — the absolute title 'the Lord' already on her lips; indefinite 'they'

and we do not know where they have laid him.content — the unexpected plural οἴδαμεν — a trace of the other women (Luke 24:10)

vv. 3–7 — the footrace and the two seeings

So Peter went out, and the other disciple,independent — aorist departure

and they were going to the tomb.independent — imperfect — the journey as backdrop for the race

Now the two were running together;independent — imperfect again — running side by side, before the split

and the other disciple outran Peterindependent — προτρέχω + genitive of comparison — the priority of arrival that becomes priority of faith (v. 8)

and came first to the tomb.independent — πρῶτος predicative — echoed verbatim in v. 8

and stooping to look in, he sees the linen cloths lying there,independent — βλέπω — sight without entry; the ὀθόνια of 19:40

yet he did not go in.independent — μέντοι — the deferred entry; restraint where Peter will be bold

Then Simon Peter also comes, following him,independent — ἀκολουθῶν — the discipleship verb, here literal

and he entered into the tomb;independent — Peter enters without hesitating — the contrast with v. 5

and he observes the linen cloths lying there,independent — θεωρέω — the second rung: intent scrutiny, not yet faith

and the face cloth,phrase modifier — second object of θεωρεῖ — the σουδάριον of Lazarus's grave (11:44)

which had been on his head,relative — the narrator ties it to the burial

not lying with the linen clothsparticipial — predicate participle — the negative half of the οὐ … ἀλλά contrast

but folded up apart in a place by itself.participial — perfect ἐντετυλιγμένον — deliberate order; grave-robbers do not tidy

vv. 8–10 — he saw and believed

Then the other disciple, who had come first to the tomb, also went in,independent — τότε οὖν — the pericope's decisive turn; the race recalled in the participle

and he saw and believed;independent — the top rung — ὁράω-seeing that becomes faith, absolute (no object), before any appearance

for as yet they did not know the Scripturecause — the narrator's aside — faith outran exegesis (cf. 2:22; 12:16)

that he must rise from the dead.content — epexegetic ὅτι — the divine δεῖ (Ps 16:10; Hos 6:2 in view, unnamed)

So the disciples went away again to their own homes.independent — the quiet close — πρὸς αὐτούς, the idiom for home; the stage clears for Mary

Mary Magdalene: Rabbouni and the ascension word 20:11–18

vv. 11–13 — the weeping and the angels

But Mary stood outside at the tomb, weeping.independent — pluperfect εἱστήκει as imperfect — planted in grief where the men have left

So as she wept,comparative — temporal ὡς resuming κλαίουσα — it leans forward onto παρέκυψεν below

she stooped to look into the tomb,independent — the same παρακύπτω as v. 5 — Mary now looks where the disciples looked

and she sees two angels in white, sitting there,independent — θεωρέω again — intent gazing, still without understanding

one at the head and one at the feet,phrase modifier — distributive apposition — the space of the absent body framed (the cherubim of Exod 25:18–20 hover unnamed)

where the body of Jesus had been lying.relative — locative ὅπου — imperfect ἔκειτο, the now-ended lying

And they say to her:independent — ἐκεῖνοι — the angels as speakers

Woman, why are you weeping?content — the question Jesus will repeat verbatim in v. 15

She says to themindependent — her answer reprises v. 2 — now in the singular

They have taken away my Lord,content — recitative ὅτι; κύριόν μου — personal, anticipating Thomas's ὁ κύριός μου (v. 28)

and I do not know where they have laid him.content — the singular οἶδα — v. 2's 'we' has become her own not-knowing

vv. 14–16 — the gardener and the name

Having said these things, she turned around,independent — the first turning

and sees Jesus standing there,independent — θεωρέω — she sees him and does not see him; perfect ἑστῶτα mirrors her εἱστήκει (v. 11)

and she did not knowindependent — the narrator's non-recognition note (cf. Luke 24:16; John 21:4)

that it was Jesus.content — content of the not-knowing

Jesus says to her:independent — asyndeton — the risen one speaks first

Woman, why are you weeping?content — the angels' question repeated on the Lord's lips

Whom are you seeking?content — τίνα, not τί — echoing the Gospel's first words (1:38) and the arrest (18:4, 7)

She, supposing that he is the gardener, says to him:independent — the κηπουρός irony — the true Vine (15:1) mistaken for the groundskeeper

Sir, if you have carried him away,conditional — protasis leaning on εἰπέ below — κύριε here mere courtesy, soon confession (v. 18)

tell me where you have laid him,content — apodosis — the third ποῦ ἔθηκαν/ἔθηκας of the chapter

and I will take him away.content — αἴρω yet again — she offers to 'take' the one already taken up; devotion past all practicality

Jesus says to her:independent — asyndeton — the hinge of the scene

Mary.content — one word, her Semitic name — the Shepherd calls his own by name (10:3)

She turns and says to him in Hebrew:independent — a second turning (cf. v. 14) — now toward him in truth

Rabbouni!content — Aramaic answering Aramaic — the -ί suffix personal: 'my Teacher' (elsewhere only Mark 10:51)

(which means Teacher).phrase modifier — the narrator's translation gloss (cf. 1:38, 41; 9:7)

vv. 17–18 — the ascension word and the first herald

Jesus says to her:independent — the recognition immediately redirected

Do not cling to me,content — the crux: μή + present imperative — stop holding on, not a taboo on touch (v. 27 invites it)

for I have not yet ascended to the Father;cause — the debated γάρ — perfect ἀναβέβηκα: the new mode of presence, through the Spirit, is not yet in force

but go to my brotherscontent — 'brothers' — the disciples so named for the first time (cf. Heb 2:11–12)

and say to them:content — the commission proper — Mary sent with words

I am ascending to my Father and your Father, and my God and your God.content — futuristic present ἀναβαίνω; μου and ὑμῶν held apart — never 'our Father': unique sonship, shared adoption

Mary Magdalene comes announcing to the disciples,independent — ἀγγέλλουσα — the apostle to the apostles

I have seen the Lord,content — the testimony perfect — the paradigm resurrection-witness formula (cf. 1 Cor 9:1)

and that he had said these things to her.independent — the narrator folds the v. 17 message into her report

Easter evening: peace, sending, Spirit, forgiveness 20:19–23

vv. 19–20 — peace and the wounds

So when it was evening on that day, the first day of the week, and the doors had been shutindependent — double genitive absolute — the suspended temporal frame over ἦλθεν below; perfect κεκλεισμένων, locked and staying locked

where the disciples wererelative — locative ὅπου — the hidden assembly

for fear of the Jews,cause — διά + accusative grounds — the fear the peace-greeting will displace

Jesus came and stood in their midst,independent — the locked doors simply irrelevant — the manner of entry left unexplained

and says to them:independent — historic present resumes

Peace to you.content — the shalom of 14:27 made post-paschal fact — first of three (vv. 19, 21, 26)

And having said this, he showed them his hands and his side.independent — the crucified identity of the risen one — the 19:34 spear-wound as credential

The disciples therefore rejoiced when they saw the Lord.independent — 16:20–22 fulfilled — grief turned to a joy no one takes away; ἰδόντες echoes v. 8

vv. 21–23 — sending, breath, forgiveness

Jesus therefore said to them again:independent — πάλιν — the greeting repeated so it can ground a commission

Peace to you;content — the second shalom — now the platform of sending

as the Father has sent me, so I also am sending you.content — the Johannine Great Commission — καθώς … κἀγώ; perfect ἀπέσταλκεν (the standing mission) grounds present πέμπω

And having said this, he breathed on themindependent — ἐμφυσάω — Gen 2:7 LXX verbatim (with Ezek 37:9): the new creation breathed into being

and says to them:independent — word interprets act

Receive the Holy Spirit;content — anarthrous πνεῦμα ἅγιον — the Johannine-Pentecost question (actual bestowal or proleptic sign of Acts 2) flagged, not settled

If you forgive the sins of any,conditional — protasis leaning on the perfect below — ἄν + aorist subjunctive, open generality

they stand forgiven them;content — divine perfect passive — heaven's verdict already rendered (cf. Matt 16:19; 18:18)

if you retain the sins of any,conditional — protasis again — present κρατῆτε, retention as ongoing withholding

they stand retained.content — the sober counterpart — perfect passive again; the commission cuts both ways

Thomas: from the demand to 'My Lord and my God' 20:24–29

vv. 24–25 — the absent one and his condition

Now Thomas, one of the twelve, the one called the Twin, was not with themindependent — Δίδυμος glosses the Aramaic 'Thomas'; one of the Twelve, with every right to be there

when Jesus came.relative — temporal ὅτε — absent precisely when he came (the ἦλθεν of v. 19)

So the other disciples were saying to him:independent — imperfect — they kept telling him; he was not easily persuaded

We have seen the Lord.content — the community's testimony perfect — Mary's formula (v. 18) now plural

But he said to them:independent — adversative δέ — the answer that names him for history

Unless I see in his hands the mark of the nailsconditional — protasis leaning on οὐ μή below — sight first; ἧλος only here and v. 27 in the NT

and put my finger into the mark of the nailsconditional — second demand — from seeing to touching

and put my hand into his side,conditional — the escalation — finger to whole hand, nail-print to spear-wound

I will never believe.content — apodosis: οὐ μή + aorist subjunctive — the strongest negation Greek has

vv. 26–27 — eight days later: the condition met

And after eight days his disciples were again inside,independent — the eighth day — the next Sunday; the Lord's-Day rhythm of assembly begins

and Thomas was with them.independent — verbless — this time he is there

Jesus comes, the doors having been shut,independent — v. 19 replayed clause for clause — same doors, same entry

and stood in their midst and said:independent — the same stance in the midst

Peace to you.content — the third shalom — vv. 19 and 21 verbatim

Then he says to Thomas:independent — εἶτα — straight to the one for whom he has come

Bring your finger here and see my hands,content — Thomas's own words of v. 25 handed back — the unheard demand was heard (cf. 1:48)

and bring your hand and put it into my side,content — the whole demand granted, item by item

and do not go on being unbelieving, but believing.content — μή + present γίνου — stop the slide; ἄπιστος/πιστός is the chapter's hinge pair

vv. 28–29 — the confession and the beatitude

Thomas answered and said to him:independent — no touching is recorded — the word sufficed

My Lord and my God!content — the Gospel's summit — both LXX divine titles, articular and personal (cf. Ps 35:23 LXX); 1:1 answered in confession, and received without rebuke

Jesus says to him:independent — the confession accepted, its basis probed

Because you have seen me, have you believed?content — punctuated as a question with the modern editions — sight-faith real, but gently relativized

Blessed are those who have not seen and yet have believed.content — the beatitude for every reader — faith without sight as the paradigm, the bridge to vv. 30–31

The purpose of the book 20:30–31

Now Jesus did many other signs also in the presence of his disciples,independent — μὲν οὖν — the author's acknowledged selectivity (cf. 21:25); [αὐτοῦ] bracketed with NA28; ἐνώπιον — signs done before witnesses

which are not written in this book;relative — periphrastic perfect — 'this book,' the Gospel naming itself as a fixed artifact

but these have been writtenindependent — γέγραπται — the Scripture-formula claimed for this Gospel itself

so that you may believepurpose — the tense crux: aorist πιστεύσητε (NA28, ℵ A — that you may come to faith) vs present πιστεύητε (B — that you may go on believing); evangelism or nurture, printed with the aorist

that Jesus is the Christ, the Son of God,content — the double predicate — Messiah and Son; Thomas's confession codified as the book's thesis

and that believing you may have life in his name.purpose — second ἵνα — present πιστεύοντες and ἔχητε: ongoing faith, ongoing life; ἐν τῷ ὀνόματι αὐτοῦ closes the inclusio with 1:12

Analysis. The chapter runs on Johannine historic presents, so the depth-0 spine is dense and quick — comes, sees, runs, says — and most of the theology lives one step down, in quoted speech under a verb of saying. The layout shows the graded ladder of seeing in vv. 1–8: βλέπει (v. 5), θεωρεῖ (v. 6), εἶδεν καὶ ἐπίστευσεν (v. 8), each a depth-0 verb, with the grave-cloth evidence hanging beneath Peter's θεωρεῖ. Sides taken: μή μου ἅπτου (v. 17) is read as 'stop clinging' (μή + present imperative, grounded by the perfect ἀναβέβηκα), not a taboo on touch — v. 27 invites touch; the ἐνεφύσησεν of v. 22 is glossed by Gen 2:7 LXX and the Johannine-Pentecost question is flagged, not settled; v. 23's two ἄν-conditionals lean forward as protases over divine-perfect apodoses ('they stand forgiven / retained'); Thomas's ὁ κύριός μου καὶ ὁ θεός μου (v. 28) sits as a verbless confession line — the Gospel's climax, closing the inclusio with 1:1; and in v. 31 the aorist πιστεύσητε is printed with NA28 (coming to faith), Vaticanus's present πιστεύητε (going on believing) flagged in the tag.