Greek Text · Translation · Interlinear · Discourse Structure

The Gospel according to John, Chapter 20ΚΑΤΑ ΙΩΑΝΝΗΝ Κ′

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

Τῇ δὲ μιᾷ τῶν σαββάτων Μαρία ἡ Μαγδαληνὴ ἔρχεται πρωΐ, σκοτίας ἔτι οὔσης, εἰς τὸ μνημεῖον, καὶ βλέπει τὸν λίθον ἠρμένον ἐκ τοῦ μνημείου.

Now on the first day of the week, Mary Magdalene comes to the tomb early, while it is still dark, and sees the stone taken away from the tomb.

Scene-setting (temporal transition)δέThe mild adversative δέ marks the temporal shift from chapter 19's burial to the resurrection morning. The historic present ἔρχεται and βλέπει are characteristic of Johannine narrative vividness. The participial phrase σκοτίας ἔτι οὔσης ('while darkness still is') carries symbolic weight in a Gospel where light/darkness is a sustained theological theme (1:5; 8:12; 9:4–5; 11:10; 13:30).
Τῇon theDativearticle (dative of time)
δὲnowmild adversative / transitional conjunction
μιᾷfirstDativedative of time (ordinal used as cardinal)μία: cardinal 'one' used as ordinal 'first'; a Semitic usage reflecting Hebrew echad; 'the first of the week' = Sunday.
τῶνof theGenitivearticle
σαββάτωνweekGenitivepartitive genitiveσάββατον (plural): 'Sabbaths,' used idiomatically for 'week'; the plural is conventional in this expression (cf. Matt 28:1; Mark 16:2; Luke 24:1).
ΜαρίαMaryNominativesubject nominativeΜαρία / Μαριάμ: the Hellenized form of the Hebrew Miriam; Mary Magdalene (ἡ Μαγδαληνή) is the primary witness of the resurrection in all four Gospels.
theNominativearticle (adjectival, identifying epithet)
ΜαγδαληνὴMagdaleneNominativeappositive / epithetΜαγδαληνή: 'the one from Magdala,' a town on the western shore of the Sea of Galilee; identifies this Mary among several.
ἔρχεταιcomesPres Mid Indic 3 Sg · ἔρχομαιmain verb→ historic present (vivid narration)ἔρχομαι: standard verb of motion; the historic present is characteristic of Johannine narrative style.
πρωΐearlyadverb of timeπρωΐ: 'early in the morning,' the last watch of the night (roughly 3–6 a.m.); the darkness noted in the next clause specifies 'before dawn.'
σκοτίαςdarknessGenitivegenitive absolute (subject of participle)σκοτία: 'darkness'; theologically loaded in John — the world's darkness (1:5) and Judas's exit 'at night' (13:30) both echo here.
ἔτιstilladverb of time (within genitive absolute)
οὔσηςbeingPres Act Ptcp Gen Sg F · εἰμίgenitive absolute (temporal participle)→ present participle (contemporaneous action)
εἰςtopreposition of direction
τὸtheAccusativearticle
μνημεῖονtombAccusativeobject of εἰς (direction)μνημεῖον: 'tomb, memorial place'; the same tomb of 19:41–42 where Joseph of Arimathea laid Jesus.
καὶandcoordinating conjunction
βλέπειseesPres Act Indic 3 Sg · βλέπωmain verb (coordinated)→ historic present (vivid narration)βλέπω: physical sight; John distinguishes βλέπω (raw perception), θεωρέω (sustained observation), and ὁράω (perception with understanding) throughout ch. 20.
τὸνtheAccusativearticle
λίθονstoneAccusativedirect objectλίθος: the sealing stone of the tomb; its removal is the first signal that something extraordinary has happened.
ἠρμένονtaken awayPerf Pass Ptcp Acc Sg M · αἴρωobject complement (predicate participle in indirect perception)→ perfect participle (state resulting from prior action)αἴρω: 'to lift, take away'; the perfect passive ἠρμένον indicates the stone is in the condition of having been removed — a completed act with present result.
ἐκfrompreposition of separation
τοῦtheGenitivearticle
μνημείουtombGenitiveobject of ἐκ
2

τρέχει οὖν καὶ ἔρχεται πρὸς Σίμωνα Πέτρον καὶ πρὸς τὸν ἄλλον μαθητὴν ὃν ἐφίλει ὁ Ἰησοῦς, καὶ λέγει αὐτοῖς· ἦραν τὸν κύριον ἐκ τοῦ μνημείου, καὶ οὐκ οἴδαμεν ποῦ ἔθηκαν αὐτόν.

So she runs and comes to Simon Peter and to the other disciple whom Jesus loved, and says to them, 'They have taken the Lord out of the tomb, and we do not know where they have laid him.'

Inference / resultοὖνThe inferential οὖν ('so therefore') is John's most characteristic narrative connective, linking the discovery of v.1 to Mary's immediate response. The three historic presents (τρέχει, ἔρχεται, λέγει) maintain the narrative urgency. The plural οἴδαμεν ('we do not know') is unexpected from Mary alone — it may reflect an earlier tradition in which more women were present (cf. Luke 24:1, 10) or a generalizing 'we.'
τρέχειrunsPres Act Indic 3 Sg · τρέχωmain verb→ historic present (vivid narration)τρέχω: 'to run'; the urgency of running characterizes this chapter — Mary (v.2), Peter and the Beloved Disciple (vv.3–4).
οὖνsoinferential conjunctionοὖν: John's narrative marker par excellence, inferential or continuative; occurs ~200 times in John vs. ~56 in the Synoptics combined.
καὶandcoordinating conjunction
ἔρχεταιcomesPres Mid Indic 3 Sg · ἔρχομαιmain verb (coordinated)→ historic present (vivid narration)
πρὸςtopreposition of direction (goal)
ΣίμωναSimonAccusativeobject of πρόςΣίμων: the Aramaic name ('hearing'); always paired here with the identifier Πέτρος.
ΠέτρονPeterAccusativeapposition to ΣίμωναΠέτρος: 'Rock'; the name given by Jesus (1:42); Peter leads the race to the tomb but the Beloved Disciple believes first.
καὶandcoordinating conjunction
πρὸςtopreposition of direction (goal)
τὸνtheAccusativearticle
ἄλλονotherAccusativeattributive adjectiveἄλλος: 'another of the same kind'; the 'other disciple' is identified by the relative clause as the Beloved Disciple.
μαθητὴνdiscipleAccusativeobject of πρόςμαθητής: 'learner, disciple'; the Johannine community's title for the anonymous figure who embodies ideal discipleship.
ὃνwhomAccusativeaccusative relative pronoun (object of ἐφίλει)
ἐφίλειlovedImpf Act Indic 3 Sg · φιλέωrelative clause verb→ imperfect (ongoing past love)φιλέω: 'to love (with warm affection, friendship)'; used of the Beloved Disciple here and at 11:3, 36; ἀγαπάω is used for this disciple at 13:23; 19:26; 21:7, 20 — John does not sharply distinguish the two verbs.
theNominativearticle
ἸησοῦςJesusNominativesubject of ἐφίλει
καὶandcoordinating conjunction
λέγειsaysPres Act Indic 3 Sg · λέγωmain verb (speech introduction)→ historic present (vivid narration)
αὐτοῖςto themDativedative of indirect object
ἦρανthey have takenAor Act Indic 3 Pl · αἴρωmain verb (direct speech)→ constative aorist (completed action, unspecified agent)αἴρω: same verb as ἠρμένον (v.1); the passive participle there becomes an active verb here as Mary frames it as someone's deliberate act; the unspecified subject 'they' is the indefinite plural common in Semitic idiom.
τὸνtheAccusativearticle
κύριονLordAccusativedirect objectκύριος: 'Lord'; Mary's use of the absolute title even before the resurrection appearances is a Johannine prolepsis — the community's confessional language reaches back into the narrative.
ἐκout ofpreposition of separation
τοῦtheGenitivearticle
μνημείουtombGenitiveobject of ἐκ
καὶandcoordinating conjunction
οὐκnotnegative particle
οἴδαμενwe knowPerf Act Indic 1 Pl · οἶδαmain verb (direct speech, coordinated)→ perfect with present force (stative: we do not know)οἶδα: a perfect form with present meaning, 'to know (by perception or intuition)'; the unexpected plural 'we' is frequently noted — it may preserve an earlier tradition involving multiple women (cf. Luke 24:1, 10).
ποῦwhereinterrogative adverb (indirect question)
ἔθηκανthey laidAor Act Indic 3 Pl · τίθημιverb of indirect question→ constative aoristτίθημι: 'to place, lay'; used of the burial at 19:41–42; the repetition binds the burial and empty-tomb narratives.
αὐτόνhimAccusativedirect object
3

Ἐξῆλθεν οὖν ὁ Πέτρος καὶ ὁ ἄλλος μαθητής, καὶ ἤρχοντο εἰς τὸ μνημεῖον.

So Peter went out, and the other disciple, and they were going to the tomb.

ResultοὖνThe inferential οὖν continues the chain of response. The aorist ἐξῆλθεν gives the momentary departure, while the imperfect ἤρχοντο (they were going) shifts to a durative/background frame, setting up the race description of v.4. The mention of 'the other disciple' alongside Peter anticipates the distinction drawn in vv.4–9 between their responses to the empty tomb.
Ἐξῆλθενwent outAor Act Indic 3 Sg · ἐξέρχομαιmain verb→ ingressive aorist (the going-out as the decisive moment of departure)ἐξέρχομαι: 'to go out, depart'; the prefix ἐξ- (out) echoes the ἐκ of the stone being removed — both signal emergence from enclosure.
οὖνsoinferential conjunction
theNominativearticle
ΠέτροςPeterNominativesubject nominative
καὶandcoordinating conjunction
theNominativearticle
ἄλλοςotherNominativeattributive adjective
μαθητήςdiscipleNominativesubject nominative (coordinated)
καὶandcoordinating conjunction
ἤρχοντοwere goingImpf Mid Indic 3 Pl · ἔρχομαιmain verb (coordinated, background)→ imperfect (progressive/durative: the journey underway)ἔρχομαι: the shift from the aorist ἐξῆλθεν to the imperfect ἤρχοντο is stylistically deliberate — the departure is a completed event, the journey a continuous background against which the race (v.4) takes place.
εἰςtopreposition of direction
τὸtheAccusativearticle
μνημεῖονtombAccusativeobject of εἰς
4

ἔτρεχον δὲ οἱ δύο ὁμοῦ· καὶ ὁ ἄλλος μαθητὴς προέδραμεν τάχιον τοῦ Πέτρου καὶ ἦλθεν πρῶτος εἰς τὸ μνημεῖον.

Now the two were running together, and the other disciple outran Peter and came to the tomb first.

Progression / elaborationδέThe δέ is continuative-contrastive, introducing the race detail. The imperfect ἔτρεχον depicts the ongoing running (they were running), then two aorists mark the decisive moments: προέδραμεν (outran — compound verb with πρό- expressing precedence) and ἦλθεν πρῶτος (arrived first). The comparative τάχιον τοῦ Πέτρου (faster than Peter) is a genitive of comparison. The Beloved Disciple's priority of arrival and subsequent priority of faith (v.8) has been much discussed — some read it as a statement of the Beloved Disciple's ideal position as witness.
ἔτρεχονwere runningImpf Act Indic 3 Pl · τρέχωmain verb (background/durative)→ imperfect (progressive: ongoing running)τρέχω: 'to run'; the imperfect opens a vivid scene of the two disciples racing together.
δὲnowmild adversative / continuative conjunction
οἱtheNominativearticle
δύοtwoNominativesubject nominative (numeral as substantive)δύο: 'two'; their running together (ὁμοῦ) establishes a baseline before the distinction is drawn.
ὁμοῦtogetheradverb of mannerὁμοῦ: 'together, at the same place/time'; only in John in the NT (4:36; 20:4; 21:2).
καὶandcoordinating conjunction
theNominativearticle
ἄλλοςotherNominativeattributive adjective
μαθητὴςdiscipleNominativesubject nominative
προέδραμενoutranAor Act Indic 3 Sg · προτρέχωmain verb→ constative aorist (the fact of outrunning)προτρέχω: 'to run before, outrun'; the compound πρό- encodes priority of movement.
τάχιονfastercomparative adverbτάχιον: comparative of ταχύς ('quick'); adverbial accusative of manner; 'more quickly' = faster.
τοῦthanGenitivegenitive of comparison
ΠέτρουPeterGenitivegenitive of comparison (standard of comparison)
καὶandcoordinating conjunction
ἦλθενcameAor Act Indic 3 Sg · ἔρχομαιmain verb (coordinated)→ constative aorist (arrival as completed event)
πρῶτοςfirstNominativepredicate adjective (manner / order)πρῶτος: 'first'; used predicatively with the subject — 'he arrived as the first one.'
εἰςtopreposition of direction
τὸtheAccusativearticle
μνημεῖονtombAccusativeobject of εἰς
5

καὶ παρακύψας βλέπει κείμενα τὰ ὀθόνια, οὐ μέντοι εἰσῆλθεν.

And stooping to look in, he sees the linen cloths lying there, yet he did not go in.

ElaborationκαίThe historic present βλέπει (physical visual observation) and the aorist participle παρακύψας (stooping, bending down to look) describe the Beloved Disciple's limited initial investigation. The adversative μέντοι ('yet, however') signals restraint — he sees but does not enter. The verb βλέπω here is the most basic sight-word; contrast Peter's θεωρέω in v.6 (intent observation) and the Beloved Disciple's ὁράω in v.8 (perception leading to belief). The ὀθόνια (linen strips) are the burial cloths mentioned at 19:40.
καὶandcoordinating conjunction
παρακύψαςstooping to lookAor Act Ptcp Nom Sg M · παρακύπτωadverbial participle (attendant circumstance / manner)→ aorist participle (action prior to or coincident with main verb)παρακύπτω: 'to stoop and look, bend down to peer'; used also of Mary in v.11 and of the angels in 1 Pet 1:12 — the verb implies craning one's neck to look into something at a lower level.
βλέπειseesPres Act Indic 3 Sg · βλέπωmain verb→ historic present (vivid narration)βλέπω: basic visual perception; the first of three sight-words in vv.5–8 (βλέπω → θεωρέω → ὁράω + εἶδεν/ἐπίστευσεν) that form a deliberate ascent from observation to faith-perception.
κείμεναlyingPres Mid Ptcp Acc Pl N · κεῖμαιobject complement (predicate participle in perception clause)→ present participle (contemporaneous state)κεῖμαι: 'to lie, be placed'; the cloths are lying in place — their ordered arrangement will become significant in v.7.
τὰtheAccusativearticle
ὀθόνιαlinen clothsAccusativedirect object (of perception)ὀθόνιον: 'linen strip, bandage'; the burial wrappings used with the spices (19:40); their presence without the body rules out a hasty removal.
οὐnotnegative particle
μέντοιyetadversative particleμέντοι: 'yet, however, nevertheless'; mild adversative (found 8 times in John, 1 in 2 Tim); marks the Beloved Disciple's deliberate restraint from entering.
εἰσῆλθενhe went inAor Act Indic 3 Sg · εἰσέρχομαιmain verb (negated)→ constative aorist (the non-entry as a completed fact)εἰσέρχομαι: 'to enter'; the restraint from entering is deliberate and contrasts with Peter's bold entry in v.6.
6

ἔρχεται οὖν καὶ Σίμων Πέτρος ἀκολουθῶν αὐτῷ, καὶ εἰσῆλθεν εἰς τὸ μνημεῖον· καὶ θεωρεῖ τὰ ὀθόνια κείμενα,

Then Simon Peter also comes, following after him, and he entered into the tomb; and he sees the linen cloths lying there,

Temporal sequenceοὖνThe inferential οὖν continues the sequential narrative. Peter's entry is marked by the particle καί ('also') — he too arrives, following the Beloved Disciple. The historic present ἔρχεται and θεωρεῖ (he observes) flank the aorist εἰσῆλθεν; θεωρέω denotes sustained, intent gazing — more than βλέπω — yet still not the faith-perception of ὁράω/ἐπίστευσεν (v.8). Peter sees the same cloths but the narrative does not yet report his response.
ἔρχεταιcomesPres Mid Indic 3 Sg · ἔρχομαιmain verb→ historic present (vivid narration)
οὖνtheninferential / sequential conjunction
καὶalsoascensive particle ('also')
ΣίμωνSimonNominativesubject nominative
ΠέτροςPeterNominativeapposition
ἀκολουθῶνfollowingPres Act Ptcp Nom Sg M · ἀκολουθέωadverbial participle (manner / attendant circumstance)→ present participle (contemporaneous action)ἀκολουθέω: 'to follow, accompany'; the discipleship verb of John; here it is physical following in the race, but the word carries its full resonance as the defining act of a disciple.
αὐτῷhimDativedative of accompaniment / object of ἀκολουθέω
καὶandcoordinating conjunction
εἰσῆλθενenteredAor Act Indic 3 Sg · εἰσέρχομαιmain verb (coordinated)→ ingressive aorist (Peter's bold entry)εἰσέρχομαι: Peter enters without hesitation; contrast the Beloved Disciple's restraint in v.5.
εἰςintopreposition of direction
τὸtheAccusativearticle
μνημεῖονtombAccusativeobject of εἰς
καὶandcoordinating conjunction
θεωρεῖobservesPres Act Indic 3 Sg · θεωρέωmain verb (coordinated)→ historic present (vivid narration)θεωρέω: 'to observe, gaze at, perceive'; more sustained and intent than βλέπω; used here for Peter's careful examination; the word does not by itself imply understanding or faith.
τὰtheAccusativearticle
ὀθόνιαlinen clothsAccusativedirect object
κείμεναlyingPres Mid Ptcp Acc Pl N · κεῖμαιobject complement (predicate participle)→ present participle (contemporaneous state)
7

καὶ τὸ σουδάριον, ὃ ἦν ἐπὶ τῆς κεφαλῆς αὐτοῦ, οὐ μετὰ τῶν ὀθονίων κείμενον ἀλλὰ χωρὶς ἐντετυλιγμένον εἰς ἕνα τόπον.

and the face cloth, which had been on his head, not lying with the linen cloths but folded up in a place by itself.

Elaboration (continuation of observation)καίVerse 7 expands the visual report of v.6: alongside the ὀθόνια Peter observes the face-cloth (σουδάριον) — separately, neatly folded (ἐντετυλιγμένον, perfect passive participle: 'having been wrapped/folded up') and in its own place. The orderliness is significant: grave robbers do not tidy the burial cloths. The verb εἶναι is elided (the subject 'he sees it' is supplied from the preceding verse); the verse is syntactically a continuation of the accusative series begun with τὰ ὀθόνια.
καὶandcoordinating conjunction (continuing the list of objects observed)
τὸtheAccusativearticle
σουδάριονface clothAccusativedirect object (continuation from v.6)σουδάριον: Latin loanword (sudarium, 'sweat cloth'); used in John for the cloth over Lazarus's face (11:44) and here; it is distinct from the full-body linen strips (ὀθόνια).
whichNominativerelative pronoun (nominative subject of relative clause)
ἦνhad beenImpf Act Indic 3 Sg · εἰμίrelative clause verb→ imperfect (past state: where it had been placed)
ἐπὶonpreposition of location
τῆςtheGenitivearticle
κεφαλῆςheadGenitiveobject of ἐπί (genitive of place)κεφαλή: 'head'; the cloth covered Jesus' face in burial (cf. Lazarus, 11:44).
αὐτοῦhisGenitivepossessive genitive
οὐnotnegative particle
μετὰwithpreposition of association
τῶνtheGenitivearticle
ὀθονίωνlinen clothsGenitiveobject of μετά
κείμενονlyingPres Mid Ptcp Acc Sg N · κεῖμαιpredicate participle (negated, describing the face-cloth)→ present participle (state: not in the condition of lying with the others)
ἀλλὰbutstrong adversative conjunction
χωρὶςapartadverb of separation / prepositionχωρίς: 'apart, separately, without'; here adverbial — the face-cloth is in a separate location.
ἐντετυλιγμένονfolded upPerf Pass Ptcp Acc Sg N · ἐντυλίσσωpredicate participle (complementary to χωρίς εἰς ἕνα τόπον)→ perfect participle (resulting state: having been rolled/folded up)ἐντυλίσσω: 'to wrap up, roll up, fold'; the perfect passive describes a deliberate, completed act — the cloth is in the condition of having been neatly folded. It was not torn off in haste.
εἰςinpreposition of location (= ἐν with motion nuance)
ἕναoneAccusativeattributive numeralεἷς: 'one'; εἰς ἕνα τόπον = 'in one place by itself' — the singularity and separateness of the face-cloth underscores the orderliness of what Peter sees.
τόπονplaceAccusativeobject of εἰςτόπος: 'place, location'; the specificity ('one place') emphasizes deliberate arrangement, not frantic removal.
8

τότε οὖν εἰσῆλθεν καὶ ὁ ἄλλος μαθητὴς ὁ ἐλθὼν πρῶτος εἰς τὸ μνημεῖον, καὶ εἶδεν καὶ ἐπίστευσεν·

Then the other disciple also, the one who had come to the tomb first, went in, and he saw and believed.

Temporal resultτότε οὖνThe double connective τότε οὖν ('then therefore') marks the decisive moment of the pericope. The Beloved Disciple now enters, and the two verbs εἶδεν ('saw') and ἐπίστευσεν ('believed') are coordinate and climactic — no object of belief is stated, heightening the absolute character of the act. The verb ὁράω (εἶδεν) is the perception-verb associated with understanding, not merely sight (contrast βλέπω v.5 and θεωρέω v.6). This is the first resurrection faith in John's Gospel, triggered by the empty tomb and grave-cloths alone, without a direct appearance of the risen Jesus.
τότεthentemporal adverbτότε: 'at that time, then'; marks the decisive sequential moment.
οὖνthereforeinferential conjunction
εἰσῆλθενwent inAor Act Indic 3 Sg · εἰσέρχομαιmain verb→ ingressive aorist (the moment of entry)
καὶalsoascensive particle
theNominativearticle
ἄλλοςotherNominativeattributive adjective
μαθητὴςdiscipleNominativesubject nominative
the oneNominativearticle (substantival, introducing relative participle)
ἐλθὼνwho had comeAor Act Ptcp Nom Sg M · ἔρχομαιsubstantival / attributive participle (relative clause equivalent)→ aorist participle (prior completed action)ἔρχομαι: the participial clause recalls v.4 — 'the one who came first' — tying the race narrative to its conclusion.
πρῶτοςfirstNominativepredicate adjective (order)
εἰςtopreposition of direction
τὸtheAccusativearticle
μνημεῖονtombAccusativeobject of εἰς
καὶandcoordinating conjunction
εἶδενsawAor Act Indic 3 Sg · ὁράωmain verb→ constative aorist (the whole act of seeing-and-understanding)ὁράω: the perception-verb in John that carries the nuance of insight and understanding; this εἶδεν moves beyond Peter's θεωρέω (v.6) to a comprehending vision.
καὶandcoordinating conjunction
ἐπίστευσενbelievedAor Act Indic 3 Sg · πιστεύωmain verb (coordinated, climactic)→ constative aorist (the decisive act of belief)πιστεύω: 'to believe, trust'; the absolute use (no stated object — he believed, full stop) is emphatic; this is the first resurrection faith in John's narrative, preceding all appearances.
9

οὐδέπω γὰρ ᾔδεισαν τὴν γραφὴν ὅτι δεῖ αὐτὸν ἐκ νεκρῶν ἀναστῆναι.

For as yet they did not know the Scripture, that he must rise from the dead.

ExplanationγάρThe γάρ clause is the narrator's explanatory aside: the disciples' ignorance of the relevant Scripture explains why the tomb and grave-cloths suffice as the Beloved Disciple's evidence for belief — he believed without the aid of prior scriptural understanding. The imperfect ᾔδεισαν (pluperfect of οἶδα used with imperfect force: 'they had not yet known') and the negative οὐδέπω ('not yet') imply this ignorance is temporary — after the resurrection and Pentecost their understanding will be transformed (cf. 2:22; 12:16; 16:13).
οὐδέπωnot yetnegative temporal adverbοὐδέπω: 'not yet at all'; stronger than οὔπω; the 'not yet' looks forward to the post-resurrection understanding.
γὰρforexplanatory conjunction
ᾔδεισανthey knewPlpf Act Indic 3 Pl · οἶδαmain verb (narrator's aside)→ pluperfect used as imperfect (state of prior not-knowing)οἶδα: 'to know'; the pluperfect ᾔδεισαν functions as a past tense — 'they did not know' (at that time); John uses οἶδα for intuitive, inward knowledge.
τὴνtheAccusativearticle
γραφὴνScriptureAccusativedirect objectγραφή: 'Scripture, writing'; the singular can refer to a specific text (e.g., Ps 16:10; Hos 6:2) or to the OT's testimony as a whole; neither text is specified here — John leaves it open.
ὅτιthatconjunction introducing content clause (appositional to γραφήν)ὅτι: epexegetic, explaining the content of the Scripture they did not yet grasp.
δεῖit is necessaryPres Act Indic 3 Sg (impersonal) · δεῖimpersonal verb (divine necessity)→ gnomic/logical present (stating theological necessity)δεῖ: 'it is necessary, must'; used frequently in John for the divinely ordained necessity driving Jesus' mission (3:7, 14, 30; 4:4; 9:4; 10:16; 12:34); here it grounds the resurrection in Scripture and divine plan.
αὐτὸνhimAccusativeaccusative subject of infinitive
ἐκfrompreposition of separation
νεκρῶνthe deadGenitiveobject of ἐκ (source)νεκρός: 'dead person'; the plural ἐκ νεκρῶν ('from among the dead') is the standard early Christian formula for resurrection, denoting emergence from the realm of the dead.
ἀναστῆναιto riseAor Act Inf · ἀνίστημιinfinitive (subject of δεῖ, via accusative-infinitive construction)→ constative aorist infinitive (the whole event of resurrection)ἀνίστημι: 'to rise, stand up'; used of resurrection throughout the NT; the aorist infinitive is timeless/constative, referring to the event as a whole.
10

ἀπῆλθον οὖν πάλιν πρὸς αὐτοὺς οἱ μαθηταί.

So the disciples went away again to their own homes.

Conclusion (of the tomb-pericope)οὖνThe brief conclusion to the empty-tomb pericope (vv.1–10): the two disciples depart without any further action described. The word πάλιν ('again') indicates they return to where they were before — 'to their own homes' (πρὸς αὐτούς = 'to their own [places / homes]'). The pericope ends without any resurrection appearance; the transition to Mary's remaining behind (v.11) creates a deliberate narrative gap that the Beloved Disciple's belief partially fills.
ἀπῆλθονwent awayAor Act Indic 3 Pl · ἀπέρχομαιmain verb→ constative aorist (the departure as a completed event)ἀπέρχομαι: 'to go away, depart'; the prefix ἀπό- marks departure from the tomb.
οὖνsoinferential conjunction
πάλινagainadverb of repetitionπάλιν: 'again, back'; they return to where they had come from.
πρὸςtopreposition of direction (goal)
αὐτοὺςtheir own homesAccusativeobject of πρός (idiomatic: 'to their own places')αὐτούς: here used reflexively ('to themselves, to their own [homes]'); the idiom πρὸς αὐτούς is common in Greek for returning to one's dwelling.
οἱtheNominativearticle
μαθηταίdisciplesNominativesubject nominative
11

Μαρία δὲ εἱστήκει πρὸς τῷ μνημείῳ ἔξω κλαίουσα. ὡς οὖν ἔκλαιεν, παρέκυψεν εἰς τὸ μνημεῖον,

But Mary stood weeping outside the tomb. So as she wept, she stooped to look into the tomb,

Contrast / new sceneδέThe δέ is contrastive-transitional: after the disciples depart, the camera returns to Mary who remains. The pluperfect εἱστήκει ('had taken her stand and was standing') — the pluperfect of ἵστημι functioning as imperfect — pictures her fixed in grief at the tomb. The weeping (κλαίουσα, present participle; ἔκλαιεν, imperfect) is persistent. Her stooping (παρέκυψεν, aorist — same verb as the Beloved Disciple in v.5) initiates a new encounter; but her tear-filled eyes will first misidentify what she sees.
ΜαρίαMaryNominativesubject nominative
δὲbutmild adversative / transitional conjunction
εἱστήκειstoodPlpf Act Indic 3 Sg · ἵστημιmain verb (background state)→ pluperfect as imperfect (resultant state: she had taken her stand and was standing)ἵστημι: 'to stand'; the pluperfect of this verb regularly expresses the present state of standing — Mary is stationed at the tomb, immovable in her grief.
πρὸςatpreposition of location (proximity)
τῷtheDativearticle
μνημείῳtombDativeobject of πρός (dative of location)
ἔξωoutsideadverb of placeἔξω: 'outside'; Mary stands outside the tomb — she has not entered as the two disciples did.
κλαίουσαweepingPres Act Ptcp Nom Sg F · κλαίωadverbial participle (manner / attendant circumstance)→ present participle (ongoing weeping)κλαίω: 'to weep, wail'; used of Jesus weeping at Lazarus's tomb (11:35); Mary's grief echoes and reverses that scene.
ὡςastemporal conjunctionὡς: temporal 'as, while'; introduces the circumstantial clause of weeping.
οὖνtheninferential / sequential conjunction
ἔκλαιενshe weptImpf Act Indic 3 Sg · κλαίωverb of temporal clause→ imperfect (progressive/durative: the ongoing weeping)
παρέκυψενstooped to lookAor Act Indic 3 Sg · παρακύπτωmain verb (apodosis)→ ingressive aorist (the act of bending down)παρακύπτω: same verb as v.5; used by the Beloved Disciple from outside; now Mary does the same and will see angels where the body had been.
εἰςintopreposition of direction
τὸtheAccusativearticle
μνημεῖονtombAccusativeobject of εἰς
12

καὶ θεωρεῖ δύο ἀγγέλους ἐν λευκοῖς καθεζομένους, ἕνα πρὸς τῇ κεφαλῇ καὶ ἕνα πρὸς τοῖς ποσίν, ὅπου ἔκειτο τὸ σῶμα τοῦ Ἰησοῦ.

and she sees two angels in white, sitting where the body of Jesus had been lying, one at the head and one at the feet.

Elaboration (content of looking)καίThe historic present θεωρεῖ (intent gazing) opens the angelic vision. Two angels in white (ἐν λευκοῖς) are seated at head and feet — a detail that recalls the Ark of the Covenant's two cherubim flanking the mercy seat (Exod 25:18–20), though John draws no explicit typology. The relative clause ὅπου ἔκειτο τὸ σῶμα τοῦ Ἰησοῦ is the narrator's reminder that the body is now absent; the explicit reference to 'the body of Jesus' at this point underscores the physical reality of both the burial and the absence.
καὶandcoordinating conjunction
θεωρεῖseesPres Act Indic 3 Sg · θεωρέωmain verb→ historic present (vivid narration)θεωρέω: sustained observation; used here (as for Peter in v.6) for a careful, attentive seeing.
δύοtwoAccusativedirect object (numeral as attribute)
ἀγγέλουςangelsAccusativedirect objectἄγγελος: 'messenger, angel'; the two angels recall the other resurrection accounts; only John specifies their position (head and feet). The white clothing (λευκά) is the standard heavenly attire in apocalyptic.
ἐνinpreposition of manner
λευκοῖςwhiteDativeobject of ἐν (substantival adjective: 'in white things' = white garments)λευκός: 'white, bright'; the color of heavenly beings and eschatological garments throughout the NT (Rev 3:4–5; 7:9, 13–14; Matt 28:3; Acts 1:10).
καθεζομένουςsittingPres Mid Ptcp Acc Pl M · καθέζομαιobject complement (predicate participle in perception clause)→ present participle (contemporaneous state: they are seated)καθέζομαι: 'to sit down, be seated'; the deliberate positioning of the two angels at head and feet of where the body lay is unique to John.
ἕναoneAccusativepartitive apposition (one of the two)
πρὸςatpreposition of location (proximity)
τῇtheDativearticle
κεφαλῇheadDativeobject of πρόςκεφαλή: 'head'; the position at the head recalls the separate face-cloth of v.7.
καὶandcoordinating conjunction
ἕναoneAccusativepartitive apposition (the other of the two)
πρὸςatpreposition of location
τοῖςtheDativearticle
ποσίνfeetDativeobject of πρόςπούς: 'foot'; at the feet of where Jesus lay — the placement of the two angels frames the space of the absent body.
ὅπουwhererelative adverb (locative)
ἔκειτοhad been lyingImpf Mid Indic 3 Sg · κεῖμαιrelative clause verb→ imperfect (past continuous state: where it had been lying)κεῖμαι: 'to lie'; the imperfect denotes the prior, now-ended condition of the body's lying there.
τὸtheNominativearticle
σῶμαbodyNominativesubject of ἔκειτοσῶμα: 'body'; the physical, material body — the narrator's use of σῶμα τοῦ Ἰησοῦ makes explicit that it is Jesus himself, not merely a container, whose absence is at issue.
τοῦofGenitivearticle
ἸησοῦJesusGenitivegenitive (possessive/identifying)
13

καὶ λέγουσιν αὐτῇ ἐκεῖνοι· γύναι, τί κλαίεις; λέγει αὐτοῖς ὅτι ἦραν τὸν κύριόν μου, καὶ οὐκ οἶδα ποῦ ἔθηκαν αὐτόν.

And they say to her, 'Woman, why are you weeping?' She says to them, 'They have taken away my Lord, and I do not know where they have laid him.'

DialogueκαίThe angelic question γύναι, τί κλαίεις; is identical to Jesus' question in v.15 — the narrative creates a parallel that makes Mary's double non-recognition (of angels, then of Jesus) the more pointed. Mary's answer to the angels echoes v.2, but now in the singular (οὐκ οἶδα — 'I do not know') and with the intensely personal κύριόν μου ('my Lord'). The direct-object ὅτι introduces the content of her speech (recitative ὅτι).
καὶandcoordinating conjunction
λέγουσινsayPres Act Indic 3 Pl · λέγωmain verb (speech introduction)→ historic present (vivid narration)
αὐτῇto herDativedative of indirect object
ἐκεῖνοιthoseNominativesubject nominative (deictic pronoun referring back to the two angels)ἐκεῖνος: 'that one, those'; the demonstrative singles out the previously mentioned angels as the speakers.
γύναιwomanVocativevocative of addressγυνή: 'woman'; the vocative γύναι is a respectful address, not condescending; used by Jesus at 2:4; 4:21; 8:10; 19:26 — and will be used again by Jesus in v.15.
τίwhyinterrogative pronoun (adverbial accusative: 'for what reason')
κλαίειςare you weepingPres Act Indic 2 Sg · κλαίωverb of direct question→ present (ongoing action being questioned)κλαίω: the same question is asked by Jesus in v.15; the repetition invites the reader to see that the true answer to Mary's weeping is the risen Lord himself.
λέγειsaysPres Act Indic 3 Sg · λέγωmain verb (speech introduction)→ historic present
αὐτοῖςto themDativedative of indirect object
ὅτι"recitative conjunction (introducing direct speech)ὅτι: recitative, introducing the content of speech; equivalent to opening quotation marks.
ἦρανthey have takenAor Act Indic 3 Pl · αἴρωmain verb (direct speech)→ constative aoristαἴρω: same verb as v.2 — the repeated use ties Mary's two reports together and underscores her persistent, grief-driven misinterpretation of events.
τὸνtheAccusativearticle
κύριόνLordAccusativedirect object
μουmyGenitivepossessive genitiveμου: the personal possessive — 'my Lord' — foreshadows Thomas's confession ὁ κύριός μου (v.28). Mary's grief is personal and relational.
καὶandcoordinating conjunction
οὐκnotnegative particle
οἶδαI knowPerf Act Indic 1 Sg · οἶδαmain verb (direct speech, coordinated)→ perfect with present force (I do not know)
ποῦwhereinterrogative adverb (indirect question)
ἔθηκανthey laidAor Act Indic 3 Pl · τίθημιverb of indirect question→ constative aorist
αὐτόνhimAccusativedirect object
14

ταῦτα εἰποῦσα ἐστράφη εἰς τὰ ὀπίσω, καὶ θεωρεῖ τὸν Ἰησοῦν ἑστῶτα, καὶ οὐκ ᾔδει ὅτι Ἰησοῦς ἐστιν.

Having said these things, she turned around and sees Jesus standing, and she did not know that it was Jesus.

Temporal transitionταῦτα εἰποῦσαThe aorist participial phrase ταῦτα εἰποῦσα ('having said these things') marks the close of the angelic dialogue and the transition to the appearance of Jesus. Mary turns (ἐστράφη, ingressive aorist of στρέφω) and the historic present θεωρεῖ reports her seeing Jesus standing there. The narrator's aside οὐκ ᾔδει ὅτι Ἰησοῦς ἐστιν ('she did not know that it was Jesus') is a crucial narratorial comment on her non-recognition — the imperfect ᾔδει marks it as a condition persisting at that moment. Non-recognition of the risen Jesus (cf. Luke 24:16, 31, 37; John 21:4) is a common feature of the resurrection accounts, perhaps reflecting the transformation of the resurrection body.
ταῦταthese thingsAccusativedirect object (of participial verb)
εἰποῦσαhaving saidAor Act Ptcp Nom Sg F · λέγωadverbial participle (temporal: 'after saying these things')→ aorist participle (action prior to main verb)λέγω: the aorist participle marks the completed speech as prior to the turning.
ἐστράφηturned aroundAor Pass Indic 3 Sg · στρέφωmain verb→ ingressive aorist (the moment of turning)στρέφω: 'to turn'; the passive/reflexive 'she turned herself around'; she was facing the tomb and now turns to face the garden — and Jesus.
εἰςtowardpreposition of direction (idiomatic with ὀπίσω)
τὰtheAccusativearticle (substantival with ὀπίσω)
ὀπίσωbehindadverb of direction (idiomatic: εἰς τὰ ὀπίσω = 'toward the back, around')ὀπίσω: 'behind, back'; εἰς τὰ ὀπίσω is an idiom for 'around, backward'; she turns away from the tomb.
καὶandcoordinating conjunction
θεωρεῖseesPres Act Indic 3 Sg · θεωρέωmain verb→ historic present (vivid narration)θεωρέω: attentive seeing; as in v.6 and v.12, it describes intent observation — yet without recognition.
τὸνtheAccusativearticle
ἸησοῦνJesusAccusativedirect object
ἑστῶταstandingPerf Act Ptcp Acc Sg M · ἵστημιobject complement (predicate participle in perception clause)→ perfect participle (resultant state: having taken his stand, standing)ἵστημι: the perfect participle ἑστῶτα mirrors εἱστήκει of Mary in v.11 — both stand; the risen Jesus stands in the same garden as the grieving Mary.
καὶandcoordinating conjunction
οὐκnotnegative particle
ᾔδειshe knewPlpf Act Indic 3 Sg · οἶδαmain verb (narrator's aside)→ pluperfect as imperfect (she did not know — at that point)οἶδα: Mary's non-recognition is a narratorial comment preparing the dramatic recognition in v.16.
ὅτιthatconjunction (content clause: object of ᾔδει)
ἸησοῦςJesusNominativepredicate nominative (of ἐστιν)
ἐστινit isPres Act Indic 3 Sg · εἰμίequative verb (within content clause)→ gnomic/identifying present
15

λέγει αὐτῇ Ἰησοῦς· γύναι, τί κλαίεις; τίνα ζητεῖς; ἐκείνη δοκοῦσα ὅτι ὁ κηπουρός ἐστιν λέγει αὐτῷ· κύριε, εἰ σύ ἐβάστασας αὐτόν, εἰπέ μοι ποῦ ἔθηκας αὐτόν, κἀγὼ αὐτὸν ἀρῶ.

Jesus says to her, 'Woman, why are you weeping? Whom are you seeking?' She, supposing that he was the gardener, says to him, 'Sir, if you have carried him away, tell me where you have laid him, and I will take him away.'

Dialogue (continued)asyndetonAsyndeton: the scene continues without connective. Jesus repeats the angelic question γύναι, τί κλαίεις; and adds τίνα ζητεῖς; — 'whom are you seeking?' This question echoes the opening of John's Gospel where Jesus first asks 'What are you seeking?' (1:38); in 18:4, 7 the same question is addressed to the arresting party, whom Jesus repels. Here it is the question of the Good Shepherd who knows his sheep (10:3, 14). Mary's mistake (κηπουρός, 'gardener') is ironic in a Gospel rich in such irony — the one who tends the true vine (15:1) is mistaken for a gardener. Her offer to take the body herself (κἀγὼ αὐτὸν ἀρῶ) shows both devotion and practical impossibility; it prepares the moment when his voice transforms her understanding.
λέγειsaysPres Act Indic 3 Sg · λέγωmain verb (speech introduction)→ historic present
αὐτῇto herDativedative of indirect object
ἸησοῦςJesusNominativesubject nominative
γύναιwomanVocativevocative of addressγυνή: cf. 2:4; 4:21; 19:26; the same address Jesus used to his mother — respectful and theologically resonant.
τίwhyinterrogative adverb
κλαίειςare you weepingPres Act Indic 2 Sg · κλαίωverb of direct question→ present (ongoing action)
τίναwhomAccusativeinterrogative pronoun (direct object)τίς: 'who, which'; the personal τίνα ('whom') rather than 'what' (τί) implies Jesus knows the disciples seek a person, not a thing — the Good Shepherd question (cf. 1:38; 18:4, 7).
ζητεῖςare you seekingPres Act Indic 2 Sg · ζητέωverb of second direct question→ present (ongoing seeking)ζητέω: 'to seek, look for'; a key Johannine word (cf. 1:38; 7:34; 8:21; 13:33); Jesus' first words in John's Gospel are 'What are you seeking?' (1:38) — this question echoes that programmatic opening.
ἐκείνηsheNominativesubject nominative (emphatic demonstrative pronoun)ἐκείνη: the emphatic demonstrative 'that one' — 'she, for her part'; marks the focus on Mary as she responds.
δοκοῦσαsupposingPres Act Ptcp Nom Sg F · δοκέωadverbial participle (manner / circumstance: her inner assumption)→ present participle (contemporaneous supposition)δοκέω: 'to suppose, think, seem'; the participle marks her mistaken inference — she drew a reasonable but wrong conclusion from the context.
ὅτιthatconjunction (content of supposition)
theNominativearticle
κηπουρόςgardenerNominativepredicate nominative (of ἐστιν)κηπουρός: 'gardener, keeper of a garden' (κῆπος + οὖρος); a hapax legomenon in the NT; the garden setting (κῆπος, 18:1; 19:41) makes the inference plausible; the irony is rich — the one who is the true Vine (15:1) and who will restore Eden's lost communion is mistaken for the groundskeeper.
ἐστινhe isPres Act Indic 3 Sg · εἰμίequative verb (within content of supposition)→ identifying present
λέγειsaysPres Act Indic 3 Sg · λέγωmain verb (speech introduction)→ historic present
αὐτῷto himDativedative of indirect object
κύριεsirVocativevocative of address (respectful)κύριος: here used as a polite form of address to a stranger ('sir'); the same word will shortly be confessed in its full divine sense — by Mary herself in v.18 ('I have seen the Lord') and supremely by Thomas in v.28.
εἰifconditional particle (first-class condition)
σύyouNominativesubject nominative (emphatic with εἰ)σύ: the emphatic 'you yourself' — if it is you who have taken him away.
ἐβάστασαςhave carriedAor Act Indic 2 Sg · βαστάζωverb of conditional protasis→ constative aorist (the supposed act of removal)βαστάζω: 'to carry, bear'; used of carrying the cross (19:17) and of carrying the body; Mary imagines a respectful relocation of the body.
αὐτόνhimAccusativedirect object
εἰπέtellAor Act Impv 2 Sg · λέγωmain verb (apodosis, imperative)→ aorist imperative (urgent, specific request)λέγω: the aorist imperative εἰπέ is a direct, urgent request — 'tell me now where you put him.'
μοιmeDativedative of indirect object
ποῦwhereinterrogative adverb (indirect question)
ἔθηκαςyou laidAor Act Indic 2 Sg · τίθημιverb of indirect question→ constative aoristτίθημι: used of Jesus' burial at 19:42; 20:2; 20:13 — the repetition binds the whole narrative together.
αὐτόνhimAccusativedirect object
κἀγὼand Icrasis (καὶ + ἐγώ); coordinating + emphatic subjectκἀγώ: crasis of καὶ ἐγώ — 'and I myself'; emphatic: Mary will personally attend to the body.
αὐτὸνhimAccusativedirect object
ἀρῶwill takeAor Act Subj 1 Sg · αἴρωmain verb (volitive future expressed as aorist subjunctive)→ aorist subjunctive (deliberative / future-oriented intent)αἴρω: 'to take, lift, carry away'; the irony is rich — Mary intends to 'take' the body that has already been 'taken' by resurrection; the same verb (αἴρω) has threaded through vv.1–2, 13, 15.
16

λέγει αὐτῇ Ἰησοῦς· Μαριάμ. στραφεῖσα ἐκείνη λέγει αὐτῷ Ἑβραϊστί· Ῥαββουνί (ὃ λέγεται Διδάσκαλε).

Jesus says to her, 'Mary.' She turns and says to him in Hebrew, 'Rabboni!' (which means Teacher).

Climax (recognition)asyndetonAsyndeton. The one-word address Μαριάμ — the Aramaic/Hebrew form — is the turning point of the entire episode. The Good Shepherd calls his own sheep by name and they know his voice (10:3); this is that promise realized. The aorist participle στραφεῖσα ('having turned') suggests a second turning — she had already turned in v.14, perhaps turning back toward the tomb in despair; now she turns fully to face him. The Semitic form Ῥαββουνί (a heightened form of Ῥαββί, 'my great one, my teacher') receives a parenthetical gloss: ὃ λέγεται Διδάσκαλε. The narrator's translation notes (ὃ λέγεται = 'which means') appear at 1:38, 41; 4:25; 9:7; 20:16 — marking foreign-language words significant enough to require explanation.
λέγειsaysPres Act Indic 3 Sg · λέγωmain verb (speech introduction)→ historic present
αὐτῇto herDativedative of indirect object
ἸησοῦςJesusNominativesubject nominative
ΜαριάμMaryVocativevocative of address (name)Μαριάμ: the Semitic (Aramaic/Hebrew) form of the name, as opposed to the Hellenized Μαρία; the use of her native-language name signals personal, intimate recognition — the Good Shepherd calls his own by name (10:3).
στραφεῖσαhaving turnedAor Pass Ptcp Nom Sg F · στρέφωadverbial participle (temporal, attendant circumstance)→ aorist participle (action prior to or simultaneous with main verb)στρέφω: a second turning (cf. v.14 ἐστράφη); she had turned in v.14 to face Jesus but not recognized him; now, hearing her name, she turns — perhaps she had begun to turn away again.
ἐκείνηsheNominativesubject nominative (emphatic demonstrative)
λέγειsaysPres Act Indic 3 Sg · λέγωmain verb→ historic present
αὐτῷto himDativedative of indirect object
Ἑβραϊστίin Hebrewadverb of manner / languageἙβραϊστί: 'in the Hebrew/Aramaic language'; used in John at 5:2; 19:13, 17, 20; 20:16 for Aramaic words or place-names requiring translation; marks the word that follows as a Semitic term needing a gloss.
ῬαββουνίRabboniVocativevocative of address (transliterated Aramaic)Ῥαββουνί: Aramaic רַבּוֹנִי, an emphatic/intensified form of Rabbi ('my great teacher, my master'); used elsewhere in the NT only at Mark 10:51; the -ί suffix adds a first-person possessive nuance ('my Teacher'), expressing personal relationship and reverence.
whichNominativerelative pronoun (subject of translation gloss)
λέγεταιmeansPres Pass Indic 3 Sg · λέγωverb of narrator's gloss→ gnomic present (permanent equivalence)λέγεται: 'is called, means'; a Johannine formula for translating Semitic terms (1:38, 41; 4:25; 9:7).
ΔιδάσκαλεTeacherVocativepredicate (content of the gloss, vocative form)διδάσκαλος: 'teacher'; the Greek equivalent of Rabbi; the translation is given in the vocative to match the form of address.
17

λέγει αὐτῇ Ἰησοῦς· μή μου ἅπτου, οὔπω γὰρ ἀναβέβηκα πρὸς τὸν πατέρα· πορεύου δὲ πρὸς τοὺς ἀδελφούς μου καὶ εἰπὲ αὐτοῖς· ἀναβαίνω πρὸς τὸν πατέρα μου καὶ πατέρα ὑμῶν καὶ θεόν μου καὶ θεὸν ὑμῶν.

Jesus says to her, 'Do not cling to me, for I have not yet ascended to the Father; but go to my brothers and say to them: I am ascending to my Father and your Father, and my God and your God.'

Command and commissionasyndetonAsyndeton. The verse is the most theologically debated in the chapter. The prohibition μή μου ἅπτου (present imperative with μή = 'stop clinging to me' or 'do not be clinging') is often rendered 'do not touch me,' but the present tense more naturally means an ongoing action to cease — since Thomas is later invited to touch (v.27), the issue is not touching per se but clinging, holding fast. The γάρ clause gives the reason: 'I have not yet ascended to the Father' — the perfect ἀναβέβηκα describes the ascension as an imminent event whose completion is the condition for something (perhaps Mary's clinging represents an attempt to retain the pre-resurrection mode of relationship; the ascension will inaugurate the new relationship through the Spirit). Jesus redefines kinship: 'my brothers' (τοὺς ἀδελφούς μου) for the disciples is a new usage — previously they had been 'servants' (δοῦλοι) or 'friends' (φίλοι); 'brothers' implies shared sonship with God. The message's parallelism — πατέρα μου καὶ πατέρα ὑμῶν καὶ θεόν μου καὶ θεὸν ὑμῶν — is deliberate: my Father and your Father (not 'our Father'), distinguishing Jesus' unique divine sonship from the disciples' adoptive sonship.
λέγειsaysPres Act Indic 3 Sg · λέγωmain verb (speech introduction)→ historic present
αὐτῇto herDativedative of indirect object
ἸησοῦςJesusNominativesubject nominative
μήnotnegative particle (prohibitive with present imperative)
μουmeGenitivegenitive of the person touched (object of ἅπτω)
ἅπτουcling toPres Mid Impv 2 Sg · ἅπτωmain verb (prohibitive imperative)→ present imperative with μή (cessation of ongoing action: 'stop clinging')ἅπτω (middle): 'to touch, take hold of, cling to'; the middle voice with the present imperative negated (μή + present impv) classically signals the cessation of an action already underway — 'stop holding on to me'; contrast v.27 where Thomas is invited to touch (present active ἅπτω). The use here implies Mary is already clinging or attempting to cling.
οὔπωnot yetnegative temporal adverbοὔπω: 'not yet'; the negative temporal particle marks the ascension as still future, though imminent.
γὰρforexplanatory conjunction
ἀναβέβηκαI have ascendedPerf Act Indic 1 Sg · ἀναβαίνωmain verb (explanatory clause)→ perfect (state resulting from completed action: 'I am not yet in the state of having ascended')ἀναβαίνω: 'to go up, ascend'; a key verb in John for Jesus' ascent to the Father (3:13; 6:62; 20:17); the perfect tense here indicates the permanent-resultant state — Jesus has not yet reached the state of completed ascension to the Father.
πρὸςtopreposition of direction (goal)
τὸνtheAccusativearticle
πατέραFatherAccusativeobject of πρόςπατήρ: 'Father'; the relationship Jesus has with God as his Father is unique and unshared (see the distinction maintained in the message: 'my Father and your Father').
πορεύουgoPres Mid Impv 2 Sg · πορεύομαιmain verb (commission command)→ present imperative (ongoing mission action: 'be on your way')πορεύομαι: 'to go, travel'; the commissioning verb; Mary Magdalene becomes the first herald (apostle) of the resurrection — 'apostle to the apostles' in patristic tradition.
δὲbutmild adversative (but instead / rather go)
πρὸςtopreposition of direction
τοὺςtheAccusativearticle
ἀδελφούςbrothersAccusativeobject of πρόςἀδελφός: 'brother'; Jesus now calls the disciples his 'brothers' for the first time in John's Gospel — they share sonship through the Father who is both 'my Father' and 'your Father'; cf. Heb 2:11–12.
μουmyGenitivepossessive genitive
καὶandcoordinating conjunction
εἰπὲsayAor Act Impv 2 Sg · λέγωmain verb (second commission command)→ aorist imperative (specific, urgent act: deliver this message)
αὐτοῖςto themDativedative of indirect object
ἀναβαίνωI am ascendingPres Act Indic 1 Sg · ἀναβαίνωmain verb (direct speech of message to deliver)→ futuristic present (imminent certain action: 'I am about to ascend')ἀναβαίνω: cf. ἀναβέβηκα above; the present tense here is futuristic — the ascension is so certain and imminent that it can be described as in progress.
πρὸςtopreposition of direction
τὸνtheAccusativearticle
πατέραFatherAccusativeobject of πρός
μουmyGenitivepossessive genitive
καὶandcoordinating conjunction
πατέραFatherAccusativeobject (parallel to the first, now with ὑμῶν)
ὑμῶνyourGenitivepossessive genitiveὑμῶν: the shift from μου to ὑμῶν is theologically deliberate — not 'our Father' but 'my Father and your Father' — preserving the distinction between Jesus' unique filial relationship and the disciples' adopted sonship.
καὶandcoordinating conjunction
θεόνGodAccusativeobject (parallel, with μου)θεός: used here of the Father from Jesus' perspective — 'my God'; the same phrase appears in Thomas's confession (v.28) but in the opposite direction, addressed to Jesus as Lord and God.
μουmyGenitivepossessive genitive
καὶandcoordinating conjunction
θεὸνGodAccusativeobject (parallel, with ὑμῶν)
ὑμῶνyourGenitivepossessive genitive
18

ἔρχεται Μαρία ἡ Μαγδαληνὴ ἀγγέλλουσα τοῖς μαθηταῖς ὅτι ἑώρακα τὸν κύριον, καὶ ταῦτα εἶπεν αὐτῇ.

Mary Magdalene comes, announcing to the disciples, 'I have seen the Lord,' and that he had said these things to her.

Fulfillment of commissionasyndetonAsyndeton. Mary executes the commission of v.17 immediately. The historic present ἔρχεται drives the narration. She is 'announcing' (ἀγγέλλουσα, present participle — ongoing proclamation as she comes) — the cognate of ἄγγελος, 'angel/messenger'; Mary herself becomes a messenger-herald. Her direct speech ἑώρακα τὸν κύριον ('I have seen the Lord') uses the perfect of ὁράω — a permanent, testimony-bearing 'I have seen' whose result stands: 'I have seen and the seeing counts.' This is the foundational apostolic proclamation of the resurrection. The narrative comment καὶ ταῦτα εἶπεν αὐτῇ reports that she also delivers Jesus' actual words.
ἔρχεταιcomesPres Mid Indic 3 Sg · ἔρχομαιmain verb→ historic present
ΜαρίαMaryNominativesubject nominative
theNominativearticle (identifying epithet)
ΜαγδαληνὴMagdaleneNominativeappositive
ἀγγέλλουσαannouncingPres Act Ptcp Nom Sg F · ἀγγέλλωadverbial participle (manner / purpose: announcing as she comes)→ present participle (contemporaneous, ongoing proclamation)ἀγγέλλω: 'to announce, report, bring news'; cognate with ἄγγελος; Mary is the first herald of the resurrection — the early church tradition calls her 'apostle to the apostles' (ἀπόστολος τῶν ἀποστόλων).
τοῖςto theDativearticle
μαθηταῖςdisciplesDativedative of indirect object
ὅτι"recitative conjunction (introducing direct speech)
ἑώρακαI have seenPerf Act Indic 1 Sg · ὁράωmain verb (Mary's proclamation)→ perfect (permanent, testimony-bearing result: 'I have seen and it stands')ὁράω: the perfect ἑώρακα is the verb of authoritative testimony — 'I have seen the Lord' becomes the paradigmatic resurrection-witness formula; cf. Paul's use of the same form (1 Cor 9:1: κύριον ἑώρακα).
τὸνtheAccusativearticle
κύριονLordAccusativedirect objectκύριος: 'Lord'; the full confessional title — not merely 'Jesus' but 'the Lord.'
καὶandcoordinating conjunction
ταῦταthese thingsAccusativedirect object
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (narrator's coordinated summary)→ constative aorist (the completed act of saying)
αὐτῇto herDativedative of indirect object
19

Οὔσης οὖν ὀψίας τῇ ἡμέρᾳ ἐκείνῃ τῇ μιᾷ σαββάτων, καὶ τῶν θυρῶν κεκλεισμένων ὅπου ἦσαν οἱ μαθηταὶ διὰ τὸν φόβον τῶν Ἰουδαίων, ἦλθεν ὁ Ἰησοῦς καὶ ἔστη εἰς τὸ μέσον, καὶ λέγει αὐτοῖς· εἰρήνη ὑμῖν.

So when it was evening on that day, the first day of the week, and the doors were shut where the disciples were, for fear of the Jews, Jesus came and stood in their midst and says to them, 'Peace to you.'

Temporal transition (new scene)οὖνThe inferential οὖν marks the transition from the Mary episode to the first group appearance. The genitive absolute Οὔσης… ὀψίας τῇ ἡμέρᾳ ἐκείνῃ τῇ μιᾷ σαββάτων ('it being evening on that day, the first of the week') anchors the appearance to Easter Sunday evening. The second genitive absolute τῶν θυρῶν κεκλεισμένων ('the doors having been shut') carries the perfect passive κεκλεισμένων — the doors are in the condition of having been locked. The fear (φόβος) motivating the locked doors contrasts sharply with the courage they will receive. Jesus' appearance through locked doors implies a physicality that transcends normal spatial limits — a consistent feature of the resurrection body. The aorist εἰρήνη ὑμῖν ('Peace to you') is the standard Jewish shalom greeting transformed into a theological bequest (cf. 14:27).
ΟὔσηςbeingPres Act Ptcp Gen Sg F · εἰμίgenitive absolute (temporal participle)→ present participle (contemporaneous state)
οὖνsoinferential / transitional conjunction
ὀψίαςeveningGenitivegenitive absolute (subject of Οὔσης)ὀψία: 'evening, late afternoon'; the genitive absolute sets the temporal scene — the same day as the tomb visit (v.1: early morning) is now evening.
τῇtheDativearticle (dative of time)
ἡμέρᾳdayDativedative of time (when)
ἐκείνῃthatDativeattributive demonstrative adjectiveἐκείνη: 'that'; refers back to the day of v.1 — the first day of the week.
τῇtheDativearticle
μιᾷfirstDativedative of time (ordinal)μία: cardinal used as ordinal (cf. v.1) — the first day of the week, Sunday.
σαββάτωνof the weekGenitivepartitive genitive
καὶandcoordinating conjunction (linking the two genitive absolutes)
τῶνtheGenitivearticle (genitive absolute)
θυρῶνdoorsGenitivegenitive absolute (subject of κεκλεισμένων)θύρα: 'door'; the locked doors contrast with Jesus who in 10:7, 9 calls himself the 'door'; he who is the Door passes through locked doors.
κεκλεισμένωνshutPerf Pass Ptcp Gen Pl N · κλείωgenitive absolute (predicate participle)→ perfect participle (resultant state: having been shut and remaining shut)κλείω: 'to shut, lock'; the perfect passive κεκλεισμένων emphasizes the closed state as a deliberate, maintained condition.
ὅπουwhererelative adverb (locative)
ἦσανwereImpf Act Indic 3 Pl · εἰμίverb of relative clause→ imperfect (ongoing past state)
οἱtheNominativearticle
μαθηταὶdisciplesNominativesubject of ἦσαν
διὰbecause ofpreposition of cause
τὸνtheAccusativearticle
φόβονfearAccusativeobject of διά (cause)φόβος: 'fear, terror'; the disciples' fear of the Jewish authorities motivates the locked doors — the same fear will be displaced by joy when they see the Lord (v.20).
τῶνof theGenitivearticle
ἸουδαίωνJewsGenitiveobjective genitiveἸουδαῖος: 'Judean, Jew'; in John the phrase 'the Jews' often designates the Jerusalem authorities hostile to Jesus rather than the Jewish people as a whole.
ἦλθενcameAor Act Indic 3 Sg · ἔρχομαιmain verb→ ingressive aorist (the decisive coming)ἔρχομαι: Jesus' sudden appearance 'through' the locked doors is reported simply as 'he came' — the manner of entry is left theologically unexplained.
theNominativearticle
ἸησοῦςJesusNominativesubject nominative
καὶandcoordinating conjunction
ἔστηstoodAor Act Indic 3 Sg · ἵστημιmain verb (coordinated)→ ingressive aorist (taking his stand in their midst)ἵστημι: 'to stand'; the ingressive aorist describes the moment of his taking a position in the center of the group — εἰς τὸ μέσον, 'into the midst.'
εἰςinpreposition of location (goal → state)
τὸtheAccusativearticle
μέσονmidstAccusativeobject of εἰςμέσος: 'middle, midst'; 'stood in the midst' — a position of centrality and authority.
καὶandcoordinating conjunction
λέγειsaysPres Act Indic 3 Sg · λέγωmain verb (speech introduction)→ historic present
αὐτοῖςto themDativedative of indirect object
εἰρήνηpeaceNominativenominative of exclamation / greeting formulaεἰρήνη: 'peace'; the Hebrew שָׁלוֹם (shalom) greeting; repeated in v.21 and in v.26 (to Thomas); it resonates with 14:27 ('My peace I give to you') — the post-resurrection greeting fulfills the pre-passion promise.
ὑμῖνto youDativedative of recipient (greeting formula)
20

καὶ τοῦτο εἰπὼν ἔδειξεν τὰς χεῖρας καὶ τὴν πλευρὰν αὐτοῖς. ἐχάρησαν οὖν οἱ μαθηταὶ ἰδόντες τὸν κύριον.

And having said this, he showed them his hands and his side. The disciples then rejoiced when they saw the Lord.

Elaboration (verification then response)καίThe showing of the wounds (χεῖρας καὶ τὴν πλευράν — hands [nail-marks] and side [spear-wound]) verifies the identity of the risen Jesus with the crucified one — continuity of physical person. The participial ἰδόντες τὸν κύριον ('having seen the Lord') echoes Mary's ἑώρακα τὸν κύριον (v.18) — seeing the Lord is the condition for the joy promised in 16:22 ('your joy no one takes from you'). The disciples' rejoicing (ἐχάρησαν, constative aorist) at seeing the Lord fulfills 16:20–22, where Jesus promised grief turning to joy. The double reference to the Lord (κύριον) in vv.18 and 20 serves as the christological inclusion for the Mary scene and the group appearance.
καὶandcoordinating conjunction
τοῦτοthisAccusativedirect object (anticipatory: 'having said this')
εἰπὼνhaving saidAor Act Ptcp Nom Sg M · λέγωadverbial participle (temporal)→ aorist participle (action prior to main verb)
ἔδειξενshowedAor Act Indic 3 Sg · δείκνυμιmain verb→ constative aorist (the act of showing)δείκνυμι: 'to show, point out, display'; Jesus shows (not merely mentions) his wounds — the physical evidence of crucifixion confirms his identity; the same verb in v.25 where Thomas specifies what he demands to see.
τὰςtheAccusativearticle
χεῖραςhandsAccusativedirect objectχείρ: 'hand'; the nail-marks in the hands are the evidence of crucifixion (cf. v.25, 27); Luke 24:39 also mentions hands and feet.
καὶandcoordinating conjunction
τὴνtheAccusativearticle
πλευρὰνsideAccusativedirect object (coordinated)πλευρά: 'side, flank'; the spear-wound in the side (19:34) — unique to John — becomes the identifying mark of the risen Lord; Thomas will specifically demand to put his hand into this wound (v.25, 27).
αὐτοῖςto themDativedative of indirect object
ἐχάρησανrejoicedAor Pass Indic 3 Pl · χαίρωmain verb→ constative aorist (the whole event of rejoicing)χαίρω: 'to rejoice, be glad'; the aorist passive (passivum divinum or intransitive) — 'they were made to rejoice'; fulfills Jesus' promise of 16:20–22 that grief will turn to joy that no one can take away.
οὖνthereforeinferential conjunction
οἱtheNominativearticle
μαθηταὶdisciplesNominativesubject nominative
ἰδόντεςhaving seenAor Act Ptcp Nom Pl M · ὁράωadverbial participle (causal or temporal)→ aorist participle (action prior to or coincident with rejoicing)ὁράω: the perception-verb of understanding and recognition (cf. v.8); εἶδον → ἐχάρησαν mirrors ἑώρακα (v.18) and εἶδεν καὶ ἐπίστευσεν (v.8).
τὸνtheAccusativearticle
κύριονLordAccusativedirect objectκύριος: 'Lord'; the full confessional title — 'they saw the Lord'; this seeing fulfills 16:16–22 and parallels Mary's testimony in v.18.
21

εἶπεν οὖν αὐτοῖς ὁ Ἰησοῦς πάλιν· εἰρήνη ὑμῖν· καθὼς ἀπέσταλκέν με ὁ πατήρ, κἀγὼ πέμπω ὑμᾶς.

Jesus therefore said to them again, 'Peace to you. As the Father has sent me, even so I am sending you.'

Result / ground of commissionοὖνThe second εἰρήνη ὑμῖν ('Peace to you') grounds the commission that follows. The commission καθὼς ἀπέσταλκέν με ὁ πατήρ, κἀγὼ πέμπω ὑμᾶς is structurally a comparative clause ('as… so'): the Father's sending of Jesus is the model and ground for Jesus' sending of the disciples. John uses two verbs for 'send': ἀποστέλλω (the Father's sending, perfect: an accomplished and ongoing commission) and πέμπω (Jesus' sending, present: here and now, ongoing). The καθώς ('just as') is the Johannine marker of a determinative parallel (cf. 6:57; 13:15; 15:9; 17:18). The verse is the Johannine equivalent of the Matthean Great Commission.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb→ constative aorist
οὖνthereforeinferential conjunction
αὐτοῖςto themDativedative of indirect object
theNominativearticle
ἸησοῦςJesusNominativesubject nominative
πάλινagainadverb of repetitionπάλιν: 'again'; the repetition of the peace-greeting signals this is a distinct act — the peace-greeting becomes a commission.
εἰρήνηpeaceNominativenominative of exclamation (greeting formula)
ὑμῖνto youDativedative of recipient
καθὼςascomparative conjunctionκαθώς: 'just as, in the same manner as'; introduces the paradigm (the Father's sending of Jesus) that gives shape and content to the commission.
ἀπέσταλκένhas sentPerf Act Indic 3 Sg · ἀποστέλλωverb of comparative clause→ perfect (completed, ongoing commission: the Father's sending of Jesus stands as a permanent reality)ἀποστέλλω: 'to send forth' (with authority, as a commissioned representative); the perfect tense of the Father's sending — it has been done and its effects remain; from this verb comes ἀπόστολος, 'apostle.'
μεmeAccusativedirect object
theNominativearticle
πατήρFatherNominativesubject nominative
κἀγὼso I alsocrasis (καὶ + ἐγώ); correlative to καθώςκἀγώ: 'and I also, so I'; the emphatic correlative completing the καθώς…κἀγώ structure — just as… so also I.
πέμπωsendPres Act Indic 1 Sg · πέμπωmain verb (apodosis of comparison)→ present (ongoing, performative: 'I hereby send you')πέμπω: 'to send'; a near-synonym of ἀποστέλλω, used interchangeably in John for sending with authority; the present tense here is commissioning — the act is in progress.
ὑμᾶςyouAccusativedirect object
22

καὶ τοῦτο εἰπὼν ἐνεφύσησεν καὶ λέγει αὐτοῖς· λάβετε πνεῦμα ἅγιον·

And having said this, he breathed on them and says to them, 'Receive the Holy Spirit.'

Elaboration (accompanying act)καίThe gesture of breathing (ἐνεφύσησεν, aorist of ἐμφυσάω) is unique in the NT and alludes to Gen 2:7 LXX where God breathes into Adam's nostrils the breath of life (ἐνεφύσησεν εἰς τὸ πρόσωπον αὐτοῦ πνοὴν ζωῆς). The new creation motif is thus enacted: the risen Lord breathes the Spirit into the new humanity. The command λάβετε πνεῦμα ἅγιον ('Receive Holy Spirit' — no article before πνεῦμα) is debated: Is this the actual bestowal of the Spirit (against which stands Acts 2), or a proleptic sign-act (pointing forward to Pentecost), or a distinct aspect of the gift (the disciples receiving the resurrection-presence of Christ as Spirit)? Most interpreters either harmonize with Acts 2 by reading this as partial or preliminary, or accept a Johannine account of Pentecost that differs from Luke-Acts. The aorist imperative λάβετε is a direct, immediate command.
καὶandcoordinating conjunction
τοῦτοthisAccusativedirect object (anticipatory)
εἰπὼνhaving saidAor Act Ptcp Nom Sg M · λέγωadverbial participle (temporal)→ aorist participle (prior action)
ἐνεφύσησενbreathed onAor Act Indic 3 Sg · ἐμφυσάωmain verb→ constative aorist (the act of breathing as a whole)ἐμφυσάω: 'to breathe into / upon'; a hapax legomenon in the NT but found in Gen 2:7 LXX (God breathing life into Adam) and Ezek 37:9 LXX (breath entering the dry bones); the allusion to Gen 2:7 frames the giving of the Spirit as a new creation act.
καὶandcoordinating conjunction
λέγειsaysPres Act Indic 3 Sg · λέγωmain verb (speech introduction)→ historic present
αὐτοῖςto themDativedative of indirect object
λάβετεreceiveAor Act Impv 2 Pl · λαμβάνωmain verb (direct speech: command)→ aorist imperative (specific, immediate reception)λαμβάνω: 'to receive, take'; the aorist imperative addresses the whole group — 'receive right now'; the Spirit is given as a gift to be received, not achieved.
πνεῦμαSpiritAccusativedirect object (anarthrous: qualitative emphasis)πνεῦμα: 'spirit, breath, wind'; the anarthrous πνεῦμα ἅγιον (without the article) is common in gift/bestowal contexts and emphasizes the nature or quality of what is given — 'that which is Holy Spirit.'
ἅγιονholyAccusativeattributive adjectiveἅγιος: 'holy, set apart'; the Spirit is the Holy Spirit — the Paraclete promised in chs. 14–16 is now given in the context of the resurrection appearance.
23

ἄν τινων ἀφῆτε τὰς ἁμαρτίας, ἀφέωνται αὐτοῖς· ἄν τινων κρατῆτε, κεκράτηνται.

If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained.

Consequence (of the Spirit's gift)asyndetonAsyndeton. The verse flows directly from the Spirit's bestowal: the pneumatic commission includes the authority to forgive or retain sins. The structure is a double conditional: ἄν + aorist subjunctive (ἀφῆτε; κρατῆτε) in the protasis, perfect passive indicative (ἀφέωνται; κεκράτηνται) in the apodosis. The perfects are divine passives — 'they stand forgiven/retained [by God]': the disciples' action corresponds to what God has already determined. This verse is the Johannine parallel to the 'keys of the kingdom' (Matt 16:19) and the binding/loosing saying (Matt 18:18); it has been foundational for Catholic theology of sacramental absolution and for Protestant understandings of the proclamatory word of forgiveness entrusted to the church.
ἄνifconditional particle (with subjunctive: indefinite / general condition)ἄν: with the subjunctive forms a third-class or general conditional — 'in whatever case you forgive.'
τινωνof anyGenitivepartitive genitive (with ἀφῆτε τὰς ἁμαρτίας)τις: indefinite pronoun 'anyone, some'; the genitive is partitive — 'of whomever.'
ἀφῆτεyou forgiveAor Act Subj 2 Pl · ἀφίημιverb of conditional protasis→ aorist subjunctive (indefinite generality: 'whenever/if you forgive')ἀφίημι: 'to send away, release, forgive'; the core word for forgiveness in the NT; the aorist subjunctive with ἄν sets up a general, open condition.
τὰςtheAccusativearticle
ἁμαρτίαςsinsAccusativedirect objectἁμαρτία: 'sin, missing the mark'; the object of forgiveness; the article makes the sins specific — those particular sins of those particular persons.
ἀφέωνταιthey are forgivenPerf Pass Indic 3 Pl · ἀφίημιmain verb (apodosis)→ perfect passive (divine passive: God has forgiven and the forgiveness stands)ἀφίημι: the perfect passive ἀφέωνται is a divine passive — God is the unstated agent; the perfect expresses a completed act with abiding result: the sins stand forgiven.
αὐτοῖςto themDativedative of advantage (to / for those persons)
ἄνifconditional particle (second condition, parallel)
τινωνof anyGenitivepartitive genitive
κρατῆτεyou retainPres Act Subj 2 Pl · κρατέωverb of conditional protasis (second)→ present subjunctive (ongoing/repeated retaining)κρατέω: 'to hold, hold fast, retain'; used of holding/keeping sins — the refusal to pronounce forgiveness. The variation from aorist (ἀφῆτε) to present (κρατῆτε) subjunctive may be stylistic or may slightly nuance: forgiveness as a decisive act, retention as an ongoing withholding.
κεκράτηνταιthey are retainedPerf Pass Indic 3 Pl · κρατέωmain verb (apodosis, parallel to ἀφέωνται)→ perfect passive (divine passive: they stand retained by God)κρατέω: the perfect passive correspondingly indicates that the sins stand retained — a sobering counterpart to the promise of forgiveness.
24

Θωμᾶς δὲ εἷς ἐκ τῶν δώδεκα, ὁ λεγόμενος Δίδυμος, οὐκ ἦν μετ' αὐτῶν ὅτε ἦλθεν Ἰησοῦς.

Now Thomas, one of the twelve, the one called the Twin, was not with them when Jesus came.

Contrast / new character introductionδέThe δέ is contrastive-transitional: having narrated the joy of the gathered disciples at seeing the Lord, the narrator now introduces the complication — one of the Twelve was absent. Thomas is identified by two markers: εἷς ἐκ τῶν δώδεκα ('one of the twelve,' establishing he belongs to the inner circle and so had full right to be there) and ὁ λεγόμενος Δίδυμος ('the one called Twin,' Δίδυμος being the Greek translation of the Aramaic Thomas/תּוֹמָא, 'twin'). The irony of his absence is marked by the same verb ἦλθεν as the appearance narrative — 'Jesus came,' but Thomas was not there. In John, Thomas appears at 11:16 and 14:5; his earlier pattern of literal-minded courage sets up the demand of vv.24–25.
ΘωμᾶςThomasNominativesubject nominativeΘωμᾶς: from Aramaic תּוֹמָא ('twin'); used in John as both name and cognomen for this disciple; he appears at 11:16 (volunteering to die with Jesus), 14:5 (asking 'How can we know the way?'), and here.
δὲnowmild adversative / transitional conjunction
εἷςoneNominativepredicate appositive (numerical identification)εἷς: 'one'; the identification εἷς ἐκ τῶν δώδεκα ('one of the Twelve') establishes Thomas's standing as a full member of the apostolic circle.
ἐκofpreposition of partitive membership
τῶνtheGenitivearticle
δώδεκαtwelveGenitiveobject of ἐκ (partitive: among the Twelve)δώδεκα: 'twelve'; the technical designation for the apostolic group (cf. 6:67, 70, 71; 20:24).
theNominativearticle (substantival, introducing the epithet)
λεγόμενοςcalledPres Pass Ptcp Nom Sg M · λέγωattributive participle (identifying epithet)→ present participle (habitual designation)λέγω: 'to call, name'; the passive participle ὁ λεγόμενος is a standard Johannine formula for providing a name or translation (cf. 4:25; 11:16; 21:2).
ΔίδυμοςTwinNominativepredicate of participial phrase (the name he is called)Δίδυμος: Greek for 'twin' — a translation of the Aramaic Thomas; whether Thomas had an actual twin is not stated in the NT; the identification recurs at 11:16 and 21:2.
οὐκnotnegative particle
ἦνwasImpf Act Indic 3 Sg · εἰμίmain verb→ imperfect (state: he was absent)
μετ'withpreposition of accompaniment (association)
αὐτῶνthemGenitiveobject of μετά
ὅτεwhentemporal conjunction
ἦλθενcameAor Act Indic 3 Sg · ἔρχομαιverb of temporal clause→ constative aoristἔρχομαι: the same verb used in v.19 (ἦλθεν ὁ Ἰησοῦς); Thomas was absent precisely when Jesus came — the narrative irony is plain.
ἸησοῦςJesusNominativesubject of ἦλθεν
25

ἔλεγον οὖν αὐτῷ οἱ ἄλλοι μαθηταί· ἑωράκαμεν τὸν κύριον. ὁ δὲ εἶπεν αὐτοῖς· ἐὰν μὴ ἴδω ἐν ταῖς χερσὶν αὐτοῦ τὸν τύπον τῶν ἥλων καὶ βάλω τὸν δάκτυλόν μου εἰς τὸν τύπον τῶν ἥλων καὶ βάλω μου τὴν χεῖρα εἰς τὴν πλευρὰν αὐτοῦ, οὐ μὴ πιστεύσω.

So the other disciples were saying to him, 'We have seen the Lord.' But he said to them, 'Unless I see the mark of the nails in his hands and put my finger into the mark of the nails and put my hand into his side, I will never believe.'

Contrast / problemοὖνThe inferential οὖν introduces the disciples' report to Thomas and his famous response. The disciples echo Mary's ἑωράκαμεν τὸν κύριον ('we have seen the Lord') using the perfect of ὁράω — testimony language. Thomas's condition is formulated as a triple demand using ἐάν + aorist subjunctive (ἴδω, βάλω, βάλω) — a third-class condition expressing a genuine contingency. The three verbs escalate: 'unless I see… and put my finger… and put my hand into the side.' The double negative οὐ μή + aorist subjunctive πιστεύσω ('I will absolutely never believe') is the strongest negation in Greek. Thomas's demand is not mere doubt but a principled empirical requirement — he applies to Jesus' resurrection the same criterion of physical verification that the disciples received by the showing of wounds in v.20.
ἔλεγονwere sayingImpf Act Indic 3 Pl · λέγωmain verb→ imperfect (repeated or ongoing report: they kept telling him)λέγω: the imperfect suggests the disciples were repeatedly reporting to Thomas — he was not easily persuaded.
οὖνsoinferential conjunction
αὐτῷto himDativedative of indirect object
οἱtheNominativearticle
ἄλλοιotherNominativeattributive adjectiveἄλλος: 'other'; the disciples are described as 'the other disciples' from Thomas's perspective — they had what he had not.
μαθηταίdisciplesNominativesubject nominative
ἑωράκαμενwe have seenPerf Act Indic 1 Pl · ὁράωmain verb (direct speech: testimony)→ perfect (testimony-bearing perfect: the seeing stands and we speak from its results)ὁράω: cf. ἑώρακα (v.18 Mary) and εἶδεν (v.8 Beloved Disciple); the same perfect of testimony — 'we have seen and the seeing stands as our witness.'
τὸνtheAccusativearticle
κύριονLordAccusativedirect object
theNominativearticle
δὲbutadversative conjunction
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb→ constative aorist
αὐτοῖςto themDativedative of indirect object
ἐὰνunlessconditional particle (with μή: 'unless')ἐάν: with μή forms the negative condition 'unless' — Thomas's single condition of belief.
μὴnotnegative particle (with ἐάν: forming 'unless')
ἴδωI seeAor Act Subj 1 Sg · ὁράωverb of conditional protasis→ aorist subjunctive (contingent, specific act of seeing)ὁράω: Thomas demands the same verb of understanding-perception used by the Beloved Disciple and Mary; he will not settle for hearsay.
ἐνinpreposition of location
ταῖςtheDativearticle
χερσὶνhandsDativeobject of ἐν (location)χείρ: 'hand'; Thomas specifies the nail-marks in the hands — the marks of crucifixion.
αὐτοῦhisGenitivepossessive genitive
τὸνtheAccusativearticle
τύπονmarkAccusativedirect objectτύπος: 'mark, imprint, impression' (from τύπτω, 'to strike'); the impression left by the nails; the same word as in v.27 where Jesus offers Thomas precisely what he demanded.
τῶνof theGenitivearticle
ἥλωνnailsGenitiveobjective genitiveἧλος: 'nail'; a hapax legomenon in the NT, found only in vv.25 and 27; the mention of nails through the hands is the only NT reference to nails in the crucifixion (cf. Col 2:14).
καὶandcoordinating conjunction
βάλωputAor Act Subj 1 Sg · βάλλωverb of conditional protasis (second element)→ aorist subjunctiveβάλλω: 'to throw, put, place'; Thomas demands not merely visual inspection but tactile verification — putting his finger into the nail-mark.
τὸνtheAccusativearticle
δάκτυλόνfingerAccusativedirect objectδάκτυλος: 'finger'; the specific body part of tactile proof; contrasts with χείρ ('hand') for the side-wound.
μουmyGenitivepossessive genitive
εἰςintopreposition of direction
τὸνtheAccusativearticle
τύπονmarkAccusativeobject of εἰς
τῶνof theGenitivearticle
ἥλωνnailsGenitiveobjective genitive
καὶandcoordinating conjunction
βάλωputAor Act Subj 1 Sg · βάλλωverb of conditional protasis (third element)→ aorist subjunctive
μουmyGenitivepossessive genitive
τὴνtheAccusativearticle
χεῖραhandAccusativedirect object
εἰςintopreposition of direction
τὴνtheAccusativearticle
πλευρὰνsideAccusativeobject of εἰςπλευρά: the spear-wound in the side (19:34); Thomas demands to put his whole hand — not merely his finger — into the side wound; the request escalates from digital to manual verification.
αὐτοῦhisGenitivepossessive genitive
οὐnotnegative particle (with μή: emphatic negation)
μὴnevernegative particle (with οὐ: double negation = emphatic absolute negation)μή: οὐ μή + aorist subjunctive is the strongest negation in Greek — 'I will absolutely, categorically never believe'; Thomas's statement is resolute and uncompromising.
πιστεύσωI will believeAor Act Subj 1 Sg · πιστεύωmain verb (apodosis: emphatic negation with οὐ μή)→ aorist subjunctive with οὐ μή (categorical future refusal)πιστεύω: 'to believe'; the same verb as throughout ch. 20 (v.8, 29, 31); Thomas's οὐ μή πιστεύσω is the strongest possible expression of the unbelief that the chapter will resolve.
26

Καὶ μεθ' ἡμέρας ὀκτὼ πάλιν ἦσαν ἔσω οἱ μαθηταὶ αὐτοῦ καὶ Θωμᾶς μετ' αὐτῶν. ἔρχεται ὁ Ἰησοῦς τῶν θυρῶν κεκλεισμένων, καὶ ἔστη εἰς τὸ μέσον καὶ εἶπεν· εἰρήνη ὑμῖν.

And after eight days, his disciples were again inside, and Thomas was with them. Jesus comes, the doors being shut, and stood in their midst and said, 'Peace to you.'

Temporal sequence (second appearance)ΚαίThe second appearance scene (vv.26–29) is structured as a deliberate repetition and escalation of v.19–20. The temporal marker μεθ' ἡμέρας ὀκτώ ('after eight days' = the following Sunday, the eighth day) is theologically significant: Jesus appears on two consecutive Sundays, establishing the resurrection day as the new Lord's Day for Christian assembly. The narrator signals both continuity (the doors remain locked, the peace-greeting is the same) and contrast (Thomas is now present). The historic present ἔρχεται followed by aorist ἔστη mirrors vv.19–20 precisely.
Καὶandcoordinating conjunction
μεθ'afterpreposition of time (μετά + accusative: after)μετά: 'after'; with the accusative of time.
ἡμέραςdaysAccusativeaccusative of extent of time (after a span of)
ὀκτὼeightAccusativenumeral attributiveὀκτώ: 'eight'; the inclusive reckoning (counting from the first Sunday) makes 'eight days later' the following Sunday — the second Lord's Day, establishing a pattern of Sunday assembly.
πάλινagainadverb of repetitionπάλιν: 'again'; signals the deliberate structural parallel with vv.19–20.
ἦσανwereImpf Act Indic 3 Pl · εἰμίmain verb (background state)→ imperfect (past state: ongoing assembly)
ἔσωinsideadverb of placeἔσω: 'inside, within'; contrasts with ἔξω (v.11, Mary outside); the inside gathering of the disciples is the location of both appearances.
οἱtheNominativearticle
μαθηταὶdisciplesNominativesubject nominative
αὐτοῦhisGenitivepossessive genitive
καὶandcoordinating conjunction
ΘωμᾶςThomasNominativesubject nominative (added to the group)Θωμᾶς: now present — the narrator makes explicit what was implicit in v.24 (he was not there); this time he is there.
μετ'withpreposition of accompaniment
αὐτῶνthemGenitiveobject of μετά
ἔρχεταιcomesPres Mid Indic 3 Sg · ἔρχομαιmain verb→ historic presentἔρχομαι: the same historic present as v.19 — the structural parallelism is deliberate.
theNominativearticle
ἸησοῦςJesusNominativesubject nominative
τῶνtheGenitivearticle (genitive absolute)
θυρῶνdoorsGenitivegenitive absolute (subject)
κεκλεισμένωνshutPerf Pass Ptcp Gen Pl N · κλείωgenitive absolute (predicate participle)→ perfect participle (resultant state: still locked)κλείω: the same description as v.19; the locked doors persist — the condition is unchanged, but Jesus enters again.
καὶandcoordinating conjunction
ἔστηstoodAor Act Indic 3 Sg · ἵστημιmain verb (coordinated)→ ingressive aorist
εἰςinpreposition of location
τὸtheAccusativearticle
μέσονmidstAccusativeobject of εἰς
καὶandcoordinating conjunction
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (coordinated, speech introduction)→ constative aorist
εἰρήνηpeaceNominativenominative of exclamation (greeting formula)
ὑμῖνto youDativedative of recipient
27

εἶτα λέγει τῷ Θωμᾷ· φέρε τὸν δάκτυλόν σου ὧδε καὶ ἴδε τὰς χεῖράς μου, καὶ φέρε τὴν χεῖρά σου καὶ βάλε εἰς τὴν πλευράν μου, καὶ μὴ γίνου ἄπιστος ἀλλὰ πιστός.

Then he says to Thomas, 'Bring your finger here and see my hands, and bring your hand and put it into my side, and do not be unbelieving but believing.'

Then / sequentialεἶταThe temporal particle εἶτα ('then') marks the address to Thomas as the climactic moment. Jesus addresses Thomas using precisely the language of his demand in v.25 — φέρε τὸν δάκτυλόν σου (finger), ἴδε τὰς χεῖράς μου (see my hands), φέρε τὴν χεῖράν σου καὶ βάλε εἰς τὴν πλευράν μου (put your hand into my side) — demonstrating that Jesus has heard the condition and now meets it directly. This shows Jesus' omniscience of absent conversations (cf. 1:48; 4:29). The final antithesis μὴ γίνου ἄπιστος ἀλλὰ πιστός ('stop being unbelieving, be believing') uses the present imperative γίνου of γίνομαι ('to become') — the durative present with μή signals cessation of a current state; Thomas's unbelief is the ongoing condition he must abandon.
εἶταthentemporal adverb (sequential marker)εἶτα: 'then, next'; used in narrative sequence (cf. 13:5; 19:27; 20:27); marks the address to Thomas as the deliberate next step.
λέγειsaysPres Act Indic 3 Sg · λέγωmain verb (speech introduction)→ historic present
τῷtoDativearticle
ΘωμᾷThomasDativedative of indirect object
φέρεbringPres Act Impv 2 Sg · φέρωmain verb (command: first element)→ present imperative (immediacy: bring here now)φέρω: 'to bring, carry'; the imperative addresses Thomas directly and personally.
τὸνtheAccusativearticle
δάκτυλόνfingerAccusativedirect objectδάκτυλος: cf. v.25; Jesus uses Thomas's own word — 'your finger' (σου) echoes 'my finger' (μου) in Thomas's demand.
σουyourGenitivepossessive genitive
ὧδεhereadverb of placeὧδε: 'here, to this place'; the command is immediate and spatial — 'bring your finger right here.'
καὶandcoordinating conjunction
ἴδεseeAor Act Impv 2 Sg · ὁράωmain verb (command: second element)→ aorist imperative (immediate, decisive act of seeing)ὁράω: 'look, perceive'; the same root as Thomas's demand ἴδω (v.25); Jesus invites the perception he had demanded.
τὰςtheAccusativearticle
χεῖράςhandsAccusativedirect object
μουmyGenitivepossessive genitive
καὶandcoordinating conjunction
φέρεbringPres Act Impv 2 Sg · φέρωmain verb (command: third element)→ present imperative
τὴνtheAccusativearticle
χεῖράνhandAccusativedirect object
σουyourGenitivepossessive genitive
καὶandcoordinating conjunction
βάλεputAor Act Impv 2 Sg · βάλλωmain verb (command: fourth element)→ aorist imperative (specific decisive act)βάλλω: same verb as Thomas's demand in v.25 (βάλω); Jesus uses Thomas's own vocabulary.
εἰςintopreposition of direction
τὴνtheAccusativearticle
πλευράνsideAccusativeobject of εἰς
μουmyGenitivepossessive genitive
καὶandcoordinating conjunction
μὴnotnegative particle (prohibitive with present imperative)
γίνουbePres Mid Impv 2 Sg · γίνομαιmain verb (prohibitive command)→ present imperative with μή (cessation: 'stop being')γίνομαι: 'to become, be'; the present imperative with μή — 'stop becoming/being unbelieving'; Thomas's ἀπιστία is presented as an ongoing, reversible state.
ἄπιστοςunbelievingNominativepredicate adjectiveἄπιστος: 'unbelieving, faithless' (ἀ- + πιστός); a Pauline word in the NT (14 times in Paul; 6 times elsewhere); here it labels the state Thomas is commanded to abandon. The antithesis πιστός/ἄπιστος is the chapter's core contrast.
ἀλλὰbutstrong adversative conjunction
πιστόςbelievingNominativepredicate adjective (positive command)πιστός: 'believing, faithful, trustworthy'; the counterpart to ἄπιστος; cf. the beatitude of v.29 ('blessed are those who did not see and yet believed' — the πιστεύσαντες).
28

ἀπεκρίθη Θωμᾶς καὶ εἶπεν αὐτῷ· ὁ κύριός μου καὶ ὁ θεός μου.

Thomas answered and said to him, 'My Lord and my God!'

Climax (supreme confession)asyndetonAsyndeton. Thomas's confession ὁ κύριός μου καὶ ὁ θεός μου is the christological summit of the Fourth Gospel. The phrase combines two LXX divine titles: κύριος (the translation of the Tetragrammaton, YHWH) and θεός (God), both with the personal possessive μου ('my Lord and my God'). The use of the full article with both nouns (ὁ κύριός μου καὶ ὁ θεός μου) makes this an identification, not a mere predication. The form perfectly echoes Psalm 35:23 LXX (ὁ θεός μου καὶ ὁ κύριός μου — reversed), suggesting a conscious formulation. Jesus receives this confession without rebuke — indeed with the implied approval of v.29 ('blessed are those who believe') — confirming its theological propriety. It functions as the inclusio with the Prologue's ἐν ἀρχῇ ἦν ὁ λόγος… καὶ θεὸς ἦν ὁ λόγος (1:1) and the climactic thematic culmination of the entire Gospel.
ἀπεκρίθηansweredAor Pass Indic 3 Sg · ἀποκρίνομαιmain verb→ constative aoristἀποκρίνομαι: 'to answer, respond'; the standard Johannine speech formula (ἀπεκρίθη… εἶπεν); the response is immediate — the text does not record that Thomas actually touched the wounds; the voice was sufficient.
ΘωμᾶςThomasNominativesubject nominative
καὶandcoordinating conjunction
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (coordinated, speech introduction)→ constative aorist
αὐτῷto himDativedative of indirect object
theNominativearticle (with κύριός: making this an identification)ὁ: the definite article gives the full weight of the title — 'the Lord, my Lord'; no ambiguity.
κύριόςLordNominativevocative-equivalent nominative (address in the form of identification)κύριος: the LXX equivalent of YHWH; the full divine title; applied to Jesus here as the highest possible confessional term — echoing Ps 35:23 LXX and forming the inclusio with 1:1.
μουmyGenitivepossessive genitiveμου: the personal pronoun intensifies the confession from doctrinal to relational — 'my Lord'; parallels Mary's κύριόν μου (v.13) and anticipates the beatitude addressed to all who believe (v.29).
καὶandcoordinating conjunction
theNominativearticle (with θεός μου: making this an identification)
θεόςGodNominativevocative-equivalent nominative (identification of Jesus as God)θεός: 'God'; the explicit identification of Jesus with God is the highest Christological statement in the NT; it echoes 1:1 (θεὸς ἦν ὁ λόγος) and 1:18 (μονογενὴς θεός). The full article ὁ θεός makes this the specific identification — 'the God, my God' — not merely 'a god.'
μουmyGenitivepossessive genitiveμου: 'my God' — the personal possessive applied to God; cf. Jesus' own 'my God' in 20:17 (θεόν μου) addressed to the Father. Thomas applies to Jesus what Jesus applies to the Father — this is the apex.
29

λέγει αὐτῷ ὁ Ἰησοῦς· ὅτι ἑώρακάς με, πεπίστευκας; μακάριοι οἱ μὴ ἰδόντες καὶ πιστεύσαντες.

Jesus says to him, 'Because you have seen me, you have believed? Blessed are those who have not seen and yet have believed.'

Response and beatitudeasyndetonAsyndeton. Jesus' response has two parts: a question and a beatitude. The question ὅτι ἑώρακάς με, πεπίστευκας; can be read as a statement ('Because you have seen me, you have believed') or a question ('Have you believed because you have seen me?') — most modern editions punctuate as a question, gently probing the basis of Thomas's belief. The perfect πεπίστευκας ('you have believed' — a resulting state of faith) and the perfect ἑώρακάς ('you have seen') both indicate accomplished facts. The beatitude μακάριοι οἱ μὴ ἰδόντες καὶ πιστεύσαντες addresses all subsequent believers who will not have seen the risen Lord — they are called 'blessed' (μακάριοι), the same word as in the Beatitudes (Matt 5:3–12); faith without sight is not inferior faith but the paradigmatic form of Christian faith. This beatitude is the bridge to the purpose statement of vv.30–31.
λέγειsaysPres Act Indic 3 Sg · λέγωmain verb (speech introduction)→ historic present
αὐτῷto himDativedative of indirect object
theNominativearticle
ἸησοῦςJesusNominativesubject nominative
ὅτιbecausecausal conjunction (or recitative: introducing the question)ὅτι: here causal ('because you have seen me…') introducing the grounds of Thomas's belief — the question implies that sight-based faith is the lesser mode.
ἑώρακάςyou have seenPerf Act Indic 2 Sg · ὁράωverb of causal clause→ perfect (completed sight with present results: the seeing stands)ὁράω: the perfect ἑώρακάς echoes the testimony-perfects of vv.8, 18, 25 — Thomas's seeing is real and its result is his belief.
μεmeAccusativedirect object
πεπίστευκαςyou have believedPerf Act Indic 2 Sg · πιστεύωmain verb (question)→ perfect (resulting state of faith: you stand in a state of belief)πιστεύω: the perfect marks Thomas's faith as a completed act with abiding result — he has believed and that faith remains. But the question gently flags its basis.
μακάριοιblessedNominativepredicate adjective (beatitude formula)μακάριος: 'blessed, happy, enviable'; the beatitude formula from the OT Psalter and Wisdom tradition, used by Jesus in Matt 5:3–12; 11:6; 13:16; Luke 11:28; and here. The blessing is pronounced on all who believe without seeing.
οἱthoseNominativearticle (substantival, with participial phrase)
μὴnotnegative particle (with participle)
ἰδόντεςhaving seenAor Act Ptcp Nom Pl M · ὁράωsubstantival participle (subject complement: those who did not see)→ aorist participle (prior act of not-seeing)ὁράω: the negated aorist participle — 'those not having seen' — defines all subsequent believers who lack the visual evidence Thomas demanded and received.
καὶand yetcoordinating conjunction (concessive nuance: 'and yet')καί: here with a concessive force — 'and yet, nevertheless having believed.'
πιστεύσαντεςhaving believedAor Act Ptcp Nom Pl M · πιστεύωsubstantival participle (coordinated: 'yet having believed')→ constative aorist participle (the whole act of coming to faith)πιστεύω: the aorist summarizes the whole act of faith — the blessed are those who, without seeing, have come to believe; this describes the audience for whom John writes (v.31).
30

Πολλὰ μὲν οὖν καὶ ἄλλα σημεῖα ἐποίησεν ὁ Ἰησοῦς ἐνώπιον τῶν μαθητῶν [αὐτοῦ], ἃ οὐκ ἔστιν γεγραμμένα ἐν τῷ βιβλίῳ τούτῳ·

Now Jesus did many other signs in the presence of his disciples that are not written in this book;

Concessive transition to purpose statementμέν οὖνThe particle combination μέν οὖν is transitional, often marking a conclusion or summary before a contrasting statement. The author steps back from the narrative to acknowledge its selectivity: many signs were done that are not recorded. This is the standard ancient authorial apology for selectivity (cf. John 21:25). The perfect passive γεγραμμένα ('having been written') describes the written Gospel as an existing, fixed entity — the very text the reader holds. The reference to ἐνώπιον τῶν μαθητῶν ('in the presence of the disciples') establishes the apostolic witness underlying the selection.
ΠολλὰmanyNominativesubject nominative (with σημεῖα)πολύς: 'many, much'; the many unrecorded signs are acknowledged before the purpose of the recorded ones is stated.
μὲνindeedparticle (μέν of contrast: anticipating the δέ or answering statement)μέν: 'on the one hand, indeed'; sets up the implied contrast — many signs were done; those written have a purpose.
οὖνtheninferential / transitional conjunction
καὶalsoascensive particle ('also')
ἄλλαotherNominativeattributive adjectiveἄλλος: 'other, additional'; signals that there are further signs beyond those narrated.
σημεῖαsignsNominativesubject nominativeσημεῖον: 'sign'; John's characteristic word for Jesus' miracles (cf. 2:11, 18, 23; 3:2; 4:54; 6:2, 14, 26, 30; 7:31; 9:16; 10:41; 11:47; 12:18, 37; 20:30–31); signs point beyond themselves to the identity and mission of Jesus.
ἐποίησενdidAor Act Indic 3 Sg · ποιέωmain verb→ constative aorist (the whole body of Jesus' sign-activity)ποιέω: 'to do, make, perform'; the aorist sums up Jesus' entire ministry of signs as a completed body of activity.
theNominativearticle
ἸησοῦςJesusNominativesubject nominative
ἐνώπιονin the presence ofimproper preposition (genitive: 'before, in front of')ἐνώπιον: 'before, in the presence of'; the signs were performed in the presence of witnesses — the apostolic guarantee of the tradition.
τῶνtheGenitivearticle
μαθητῶνdisciplesGenitiveobject of ἐνώπιον
αὐτοῦhisGenitivepossessive genitive (text-critically bracketed in some editions)αὐτοῦ: bracketed in NA28 as uncertain (absent from Sinaiticus*, some Alexandrian witnesses); included here with the majority.
whichNominativerelative pronoun (subject of relative clause)
οὐκnotnegative particle
ἔστινarePres Act Indic 3 Sg · εἰμίauxiliary verb (with perfect passive participle)→ periphrastic perfect passive (ongoing state of being unwritten)εἰμί: with γεγραμμένα forms a periphrastic perfect passive — 'are (in the state of) having been written' = 'are not written'; this is a standard NT periphrasis for the perfect.
γεγραμμέναwrittenPerf Pass Ptcp Nom Pl N · γράφωpredicate participle (periphrastic perfect passive)→ perfect participle (resulting state: having been recorded — or not recorded)γράφω: 'to write'; the perfect passive γεγραμμένα is the standard way of referring to Scripture as 'it is written' (γέγραπται); here the author refers to his own book as a fixed written record.
ἐνinpreposition of location
τῷtheDativearticle
βιβλίῳbookDativeobject of ἐνβιβλίον: 'book, scroll'; the author's self-referential term for the Gospel — 'this book'; the only occurrence in John of this term for the Gospel itself.
τούτῳthisDativedemonstrative adjective (attributive)οὗτος: 'this'; the deictic demonstrative refers to the Gospel the reader is reading — the author acknowledges the book's existence as a produced artifact.
31

ταῦτα δὲ γέγραπται ἵνα πιστεύσητε ὅτι Ἰησοῦς ἐστιν ὁ χριστὸς ὁ υἱὸς τοῦ θεοῦ, καὶ ἵνα πιστεύοντες ζωὴν ἔχητε ἐν τῷ ὀνόματι αὐτοῦ.

but these have been written so that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in his name.

Purpose statement (climax of the chapter and Gospel)δέThe mild adversative δέ contrasts the unwritten with the written: these things have been written (γέγραπται, perfect passive — the Gospel's written state as an accomplished reality) for a twofold purpose expressed in two ἵνα clauses. The first purpose is christological belief: ἵνα πιστεύσητε ὅτι Ἰησοῦς ἐστιν ὁ χριστὸς ὁ υἱὸς τοῦ θεοῦ — that Jesus is the Christ and the Son of God. The critical text reads the aorist subjunctive πιστεύσητε (Sinaiticus, Alexandrinus, majority of Alexandrian witnesses) while Vaticanus and a few others read the present subjunctive πιστεύητε. The aorist suggests an evangelistic purpose (coming to faith for the first time); the present suggests a nurturing/confirming purpose (ongoing believing). Both readings are textologically and theologically defensible; NA28 adopts the aorist. The second purpose is soteriological: ἵνα πιστεύοντες ζωὴν ἔχητε ἐν τῷ ὀνόματι αὐτοῦ — that believing you may have life in his name. Ζωή ('life') is the great Johannine gift (1:4; 3:15–16, 36; 4:14; 5:24, 26, 39; 6:33, 35, 40, 48, 51, 54, 63, 68; 10:10, 28; 11:25; 14:6; 17:2–3; 20:31) — here it is the eschatological possession of those who believe. The phrase ἐν τῷ ὀνόματι αὐτοῦ ('in his name') echoes 1:12 (to those who believe in his name, he gave the right to become children of God) — forming a literary and theological inclusio with the Prologue.
ταῦταthese thingsNominativesubject nominativeταῦτα: 'these things' — the signs recorded in the Gospel; the author looks back over the selected signs.
δὲbutmild adversative conjunction
γέγραπταιhave been writtenPerf Pass Indic 3 Sg · γράφωmain verb→ perfect passive (the Gospel as an established, completed written document)γράφω: 'to write'; γέγραπται is the classic perfect-passive formula for Scripture ('it is written'); the author applies it to his own Gospel — asserting its permanent, authoritative status.
ἵναso thatpurpose conjunctionἵνα: introduces the purpose clause; the first of two coordinated ἵνα clauses expressing the Gospel's twofold goal.
πιστεύσητεyou may believeAor Act Subj 2 Pl · πιστεύωverb of purpose clause→ aorist subjunctive (coming-to-faith; evangelistic purpose: NA28 text)πιστεύω: the aorist subjunctive (vs. present subjunctive πιστεύητε of Vaticanus) is the text-critically adopted reading in NA28; the aorist of coming to faith vs. the present of ongoing believing captures the two main proposals for the Gospel's primary audience and purpose.
ὅτιthatconjunction (content of belief: object of πιστεύσητε)
ἸησοῦςJesusNominativesubject nominative (of equative clause)
ἐστινisPres Act Indic 3 Sg · εἰμίequative verb→ gnomic present (permanent identifying truth)εἰμί: the identifying equation — 'Jesus is the Christ, the Son of God' — is the central christological claim of the Gospel.
theNominativearticle
χριστὸςChristNominativepredicate nominativeΧριστός: 'Anointed, Messiah'; the Jewish messianic title applied to Jesus — the Gospel has been an extended argument that Jesus is the Messiah (1:41; 4:25–26; 7:26–27, 31, 41; 9:22; 10:24; 11:27; 17:3).
theNominativearticle
υἱὸςSonNominativepredicate nominative (coordinated)υἱός: 'Son'; the divine sonship title (cf. 1:14, 18; 3:16–18, 35–36; 5:19–26; 10:36; 11:27; 17:1; 19:7) — the supreme christological identification toward which the whole Gospel moves.
τοῦofGenitivearticle
θεοῦGodGenitivegenitive of relationshipθεός: 'God'; the full title υἱὸς τοῦ θεοῦ with the definite article identifies Jesus as the unique divine Son — answered by Thomas's ὁ θεός μου in v.28.
καὶandcoordinating conjunction
ἵναand thatpurpose conjunction (second ἵνα clause)
πιστεύοντεςbelievingPres Act Ptcp Nom Pl M · πιστεύωadverbial participle (manner / conditional: 'by/in believing')→ present participle (ongoing believing as the means of life)πιστεύω: the present participle here describes ongoing, continuing faith as the vehicle of life — 'by continually believing you may have life.'
ζωὴνlifeAccusativedirect objectζωή: 'life'; the supreme Johannine gift — first announced in 1:4 ('in him was life'), the gift promised at 3:16 ('may have eternal life'), and here the stated purpose of the Gospel's writing. The anarthrous ζωήν (without the article) emphasizes the quality and nature of the life.
ἔχητεyou may havePres Act Subj 2 Pl · ἔχωverb of purpose clause→ present subjunctive (ongoing having: life as a continuing possession)ἔχω: 'to have, possess'; the present subjunctive of ongoing possession — eternal life as a present, continuing reality for those who believe.
ἐνinpreposition (means / sphere)ἐν: 'in'; ἐν τῷ ὀνόματι αὐτοῦ — 'in his name' = by virtue of, through, in the sphere of his name and person; cf. 1:12.
τῷtheDativearticle
ὀνόματιnameDativeobject of ἐνὄνομα: 'name'; in Hebrew thought the name encapsulates the person's identity and authority; 'in his name' = through who he is and the power he exercises; the Gospel's final word — life in Jesus' name — echoes 1:12 and frames the whole.
αὐτοῦhisGenitivepossessive genitive