Greek Text · Translation · Interlinear · Discourse Structure

The Gospel according to John, Chapter 3ΚΑΤΑ ΙΩΑΝΝΗΝ Γ′

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

Ἦν δὲ ἄνθρωπος ἐκ τῶν Φαρισαίων, Νικόδημος ὄνομα αὐτῷ, ἄρχων τῶν Ἰουδαίων·

Now there was a man of the Pharisees named Nicodemus, a ruler of the Judeans.

Scene-setting: introduction of characterδὲThe periphrastic ἦν introduces Nicodemus with a three-part identification: sectarian affiliation (Pharisees), personal name, and social rank (ἄρχων — member of the Sanhedrin). 'By night' comes in v.2; the darkness motif is already implicit.
Ἦνthere wasImpf Act Indic 3 Sg · εἰμίexistential main verb→ descriptive imperfectεἰμί: 'be'; here existential, 'there was a man.'
δὲnowcontinuative/mild adversative particle
ἄνθρωποςa manNominativesubjectἄνθρωπος: 'human being, man'; here generic — a certain individual.
ἐκofpreposition + genitive (partitive/source)
τῶνtheGenitivearticle
ΦαρισαίωνPhariseesGenitivegenitive of group membershipΦαρισαῖος: 'Pharisee'; the influential Jewish movement devoted to oral Torah observance; hostile to Jesus in John but Nicodemus is an insider sympathizer.
ΝικόδημοςNicodemusNominativesubject (apposition)Νικόδημος: Greek name, 'conqueror of the people'; appears only in John (3:1; 7:50; 19:39).
ὄνομαnameNominativenominative in dative-of-reference idiom (ὄνομα αὐτῷ = 'by name to him')ὄνομα: 'name'; this idiom (dative of possession/reference) is a Semitic construction.
αὐτῷto himDativedative of possession / reference
ἄρχωνrulerNominativepredicate nominative / appositionἄρχων: 'ruler, leader'; in John denotes a member of the Sanhedrin; the Pharisees dominated the council.
τῶνof theGenitivearticle
ἸουδαίωνJudeansGenitiveobjective genitive (rulers over / among)Ἰουδαῖοι: here the governing council in Jerusalem; cf. 7:26, 48.
2

οὗτος ἦλθεν πρὸς αὐτὸν νυκτὸς καὶ εἶπεν αὐτῷ· Ῥαββί, οἴδαμεν ὅτι ἀπὸ θεοῦ ἐλήλυθας διδάσκαλος· οὐδεὶς γὰρ δύναται ταῦτα τὰ σημεῖα ποιεῖν ἃ σὺ ποιεῖς, ἐὰν μὴ ᾖ ὁ θεὸς μετ᾿ αὐτοῦ.

He came to him by night and said to him, 'Rabbi, we know that you have come from God as a teacher, for no one is able to do these signs that you do unless God is with him.'

Narrative: approach and opening acknowledgmentasyndetonνυκτός (genitive of time: 'by night') is the story's first shadow — the darkness Nicodemus moves in literally and perhaps spiritually (cf. 13:30). His opening is theologically incomplete: he acknowledges signs as evidence of divine accreditation but does not yet confess Jesus as Messiah or Son of God. The plural οἴδαμεν suggests he speaks representatively (for a group of sympathetic Pharisees? or is it a polite 'we'?).
οὗτοςthis oneNominativesubject (resumptive pronoun)
ἦλθενcameAor Act Indic 3 Sg · ἔρχομαιmain verb→ constative aoristἔρχομαι: 'come, go'; the aorist marks the single act of coming.
πρὸςtopreposition + accusative (movement toward)
αὐτὸνhimAccusativeobject of πρός
νυκτὸςby nightGenitivegenitive of time (when)νύξ: 'night'; the darkness motif is theologically loaded in John (cf. 1:5; 13:30).
καὶandcoordinating conjunction
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech introduction)→ constative aorist
αὐτῷto himDativedative of indirect object
ῬαββίRabbiVocativevocative (address)Ῥαββί: Aramaic title, 'my great one/teacher'; John transliterates and notes its meaning at 1:38.
οἴδαμενwe knowPerf Act Indic 1 Pl · οἶδαmain verb (epistemic)→ intensive perfect (state of knowledge)οἶδα: 'know'; a perfect with present-state force. The plural is notable — perhaps a group of sympathetic Pharisees, or a polite 'we.'
ὅτιthatcomplementizer (content of knowledge)
ἀπὸfrompreposition + genitive (source/origin)
θεοῦGodGenitivegenitive of sourceθεός: God; Nicodemus grounds Jesus' authority in divine commissioning, not messianic identity.
ἐλήλυθαςyou have comePerf Act Indic 2 Sg · ἔρχομαιmain verb (ὅτι clause)→ intensive perfect (abiding presence)ἔρχομαι: 'come'; the perfect marks the ongoing reality of his having come — he is present as a divine emissary.
διδάσκαλοςteacherNominativepredicate nominative (appositive to subject)διδάσκαλος: 'teacher'; Nicodemus acknowledges Jesus as a divinely accredited teacher — less than what John's Gospel makes him.
οὐδεὶςno oneNominativesubjectοὐδείς: 'no one'; introduces the inferential basis for the accreditation.
γὰρforexplanatory conjunction
δύναταιis ablePres Mid/Pass Indic 3 Sg · δύναμαιmain verb (modal)→ gnomic presentδύναμαι: 'be able, have power'; gnomic in scope — this is a general axiom.
ταῦταtheseAccusativedemonstrative adjective (attributive)
τὰtheAccusativearticle
σημεῖαsignsAccusativedirect object of ποιεῖνσημεῖον: 'sign'; John's preferred term for miracles, emphasizing their revelatory function pointing beyond themselves to Jesus' identity.
ποιεῖνto doPres Act Inf · ποιέωcomplementary infinitive (w/ δύναται)→ progressive present
whichAccusativerelative pronoun (direct object of ποιεῖς)
σὺyouNominativeemphatic subject
ποιεῖςdoPres Act Indic 2 Sg · ποιέωrelative clause verb→ progressive present
ἐὰνunlessconditional particle (3rd class, here neg. = ἐὰν μή)
μὴnotnegative particle (part of ἐὰν μή)
isPres Act Subj 3 Sg · εἰμίverb of conditional clause→ futuristic subjunctive (condition)
theNominativearticle
θεὸςGodNominativesubject
μετ᾿withpreposition + genitive (accompaniment)μετά: 'with'; 'God is with him' echoes OT formula of divine accreditation (cf. Acts 10:38).
αὐτοῦhimGenitiveobject of μετά
3

ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῷ· Ἀμὴν ἀμὴν λέγω σοι, ἐὰν μή τις γεννηθῇ ἄνωθεν, οὐ δύναται ἰδεῖν τὴν βασιλείαν τοῦ θεοῦ.

Jesus answered and said to him, 'Truly, truly, I say to you, unless someone is born from above (again), he is not able to see the kingdom of God.'

Response: pronouncement (double amen)asyndetonThe double ἀμήν formula (unique to John, as opposed to single ἀμήν in the Synoptics) marks this as a solemn authoritative pronouncement. Jesus bypasses Nicodemus's compliment entirely, making entry into the kingdom depend on a new birth. The crux: ἄνωθεν means both 'from above' (divine origin, the Johannine theme) and 'again' (second time, what Nicodemus hears in v.4). Both senses are active. The kingdom language is rare in John (only here and v.5); it links to the Synoptic proclamation.
ἀπεκρίθηansweredAor Pass Indic 3 Sg · ἀποκρίνομαιmain verb (deponent)→ constative aoristἀποκρίνομαι: 'answer, respond'; deponent passive form with active meaning; common in John's dialogue.
ἸησοῦςJesusNominativesubject
καὶandcoordinating conjunction
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech)→ constative aorist
αὐτῷto himDativedative of indirect object
Ἀμὴνtrulysolemn affirmation (first of double amen)ἀμήν: Hebrew loan word, 'truly'; the double formula is distinctive to John and marks solemn, authoritative speech.
ἀμὴνtrulysolemn affirmation (second of double amen)
λέγωI sayPres Act Indic 1 Sg · λέγωmain verb (performative)→ performative presentλέγω: 'say, speak'; the present is performative — the saying is the act.
σοιto youDativedative of indirect object
ἐὰνunlessconditional conjunction (3rd class w/ μή)
μήnotnegative particle
τιςsomeoneNominativeindefinite pronoun, subject of conditionalτις: 'someone, anyone'; universal in scope — the condition applies to all.
γεννηθῇis bornAor Pass Subj 3 Sg · γεννάωverb of conditional clause→ constative aorist (birth as event)γεννάω: 'beget, bear, give birth to'; in passive 'be born.' The divine passive suggests God as the agent of this new birth.
ἄνωθενfrom above / againadverb of manner/origin (double-sense crux)ἄνωθεν: ambiguous: (a) 'from above' — origin from heaven, the dominant Johannine sense (cf. vv.31, 8:23); (b) 'again, anew' — what Nicodemus hears (v.4). Both senses are simultaneously active.
οὐnotnegative particle
δύναταιis ablePres Mid/Pass Indic 3 Sg · δύναμαιmain verb (apodosis)→ gnomic presentδύναμαι: 'be able'; the ability to see the kingdom is categorically denied without the new birth.
ἰδεῖνto seeAor Act Inf · ὁράωcomplementary infinitive→ constative aoristὁράω: 'see'; in John 'see' the kingdom is likely equivalent to 'enter' it (cf. v.5), meaning participation in the eschatological reign of God.
τὴνtheAccusativearticle
βασιλείανkingdomAccusativedirect objectβασιλεία: 'kingdom, reign'; rare in John (only vv.3, 5); links to the Synoptic proclamation while being reinterpreted in terms of birth from above.
τοῦofGenitivearticle
θεοῦGodGenitivegenitive of relationship (possessive)θεός: God.
4

λέγει πρὸς αὐτὸν ὁ Νικόδημος· Πῶς δύναται ἄνθρωπος γεννηθῆναι γέρων ὤν; μὴ δύναται εἰς τὴν κοιλίαν τῆς μητρὸς αὐτοῦ δεύτερον εἰσελθεῖν καὶ γεννηθῆναι;

Nicodemus said to him, 'How is a man able to be born when he is old? He is not able to enter into his mother's womb a second time and be born, is he?'

Objection: literal misunderstandingasyndetonλέγει is a historic present, characteristic of Johannine dialogue. Nicodemus takes ἄνωθεν as 'again' (= 'a second time,' δεύτερον) and reacts with physiological absurdity. The misunderstanding is deliberate — it moves the dialogue to Jesus' clarification. The question form μή ... δύναται expects a negative answer ('Surely he cannot?'). The Evangelist uses this misunderstanding technique repeatedly to deepen theological exposition.
λέγειsaysPres Act Indic 3 Sg · λέγωmain verb (historic present)→ historical present (vivid narration)λέγω: 'say'; the historic present is frequent in John's dialogue scenes.
πρὸςtopreposition + accusative (direction/address)
αὐτὸνhimAccusativeobject of πρός
theNominativearticle
ΝικόδημοςNicodemusNominativesubject
ΠῶςHowinterrogative adverbπῶς: 'how'; Nicodemus's bewilderment expressed as a mode-of-action question.
δύναταιis ablePres Mid/Pass Indic 3 Sg · δύναμαιmain verb→ gnomic present
ἄνθρωποςa manNominativesubjectἄνθρωπος: 'human being'; now the generic person, picking up Jesus' τις.
γεννηθῆναιto be bornAor Pass Inf · γεννάωcomplementary infinitive→ constative aorist
γέρωνoldNominativepredicate adjective / participle-substitute (nominative absolute sense)γέρων: 'old man, aged'; only here in John; Nicodemus identifies himself implicitly as aged.
ὤνbeingPres Act Ptc Nom Sg Masc · εἰμίconcessive participle ('though he is old')→ progressive presentεἰμί: 'be'; the participle frames the difficulty — this is the state he is in when birth is supposedly required.
μὴsurely notinterrogative particle (expects negative answer)μή: in direct questions expects the answer 'no'; the question is rhetorical.
δύναταιis ablePres Mid/Pass Indic 3 Sg · δύναμαιmain verb (second question)→ gnomic present
εἰςintopreposition + accusative (direction)
τὴνtheAccusativearticle
κοιλίανwombAccusativedirect object of εἰσελθεῖνκοιλία: 'belly, womb'; Nicodemus takes the birth completely literally.
τῆςof theGenitivearticle
μητρὸςmotherGenitivegenitive of relationship (possessive)μήτηρ: 'mother.'
αὐτοῦhisGenitivepossessive genitive
δεύτερονa second timeAccusativeadverbial accusative (of time/repetition)δεύτερος: 'second'; Nicodemus takes ἄνωθεν as 'again' and so translates it as 'a second time.'
εἰσελθεῖνto enterAor Act Inf · εἰσέρχομαιcomplementary infinitive (w/ δύναται)→ constative aoristεἰσέρχομαι: 'enter, go into.'
καὶandcoordinating conjunction
γεννηθῆναιto be bornAor Pass Inf · γεννάωcomplementary infinitive (coordinated)→ constative aorist
5

ἀπεκρίθη Ἰησοῦς· Ἀμὴν ἀμὴν λέγω σοι, ἐὰν μή τις γεννηθῇ ἐξ ὕδατος καὶ πνεύματος, οὐ δύναται εἰσελθεῖν εἰς τὴν βασιλείαν τοῦ θεοῦ.

Jesus answered, 'Truly, truly, I say to you, unless someone is born of water and Spirit, he is not able to enter into the kingdom of God.'

Response: clarification (double amen)asyndetonJesus repeats the double ἀμήν formula and restates the condition, now specifying 'water and Spirit.' The phrase ἐξ ὕδατος καὶ πνεύματος is debated: (a) water = John's baptism of repentance, Spirit = the Messianic gift (Bultmann); (b) water = physical birth (amniotic fluid), Spirit = divine birth (so Nicodemus can understand two births); (c) water and Spirit as a hendiadys for Christian baptism (majority patristic reading); (d) water = Word or cleansing, Spirit = regeneration (Ezek 36:25–27 background). The Ezekiel allusion (v.10 will invoke 'teacher of Israel') is likely primary. 'Enter' replaces 'see' (v.3), clarifying the meaning.
ἀπεκρίθηansweredAor Pass Indic 3 Sg · ἀποκρίνομαιmain verb (deponent)→ constative aorist
ἸησοῦςJesusNominativesubject
Ἀμὴνtrulysolemn affirmation
ἀμὴνtrulysolemn affirmation (double)
λέγωI sayPres Act Indic 1 Sg · λέγωmain verb (performative)→ performative present
σοιto youDativedative of indirect object
ἐὰνunlessconditional particle
μήnotnegative particle
τιςsomeoneNominativeindefinite pronoun, subject
γεννηθῇis bornAor Pass Subj 3 Sg · γεννάωverb of conditional clause→ constative aoristγεννάω: 'be born'; the divine passive — God begets by water and Spirit.
ἐξofpreposition + genitive (source/material)ἐκ: 'out of, from'; marks the origin/medium of the birth.
ὕδατοςwaterGenitivegenitive of source (medium of birth)ὕδωρ: 'water'; debated: John's baptism, physical birth, or Christian baptism; Ezek 36:25 (sprinkling with clean water) is strong background.
καὶandcoordinating conjunction (hendiadys possible)
πνεύματοςSpiritGenitivegenitive of source (medium of birth)πνεῦμα: 'Spirit/wind/breath'; here the divine Spirit as agent of regeneration (cf. Ezek 36:26–27; 37:1–14). The one Greek article (ἐξ ὕδατος καὶ πνεύματος) may form a hendiadys.
οὐnotnegative particle
δύναταιis ablePres Mid/Pass Indic 3 Sg · δύναμαιmain verb (apodosis)→ gnomic present
εἰσελθεῖνto enterAor Act Inf · εἰσέρχομαιcomplementary infinitive→ constative aoristεἰσέρχομαι: 'enter'; 'enter the kingdom' replaces 'see the kingdom' (v.3), clarifying the same condition.
εἰςintopreposition + accusative (direction)
τὴνtheAccusativearticle
βασιλείανkingdomAccusativedirect objectβασιλεία: 'kingdom'; cf. v.3.
τοῦofGenitivearticle
θεοῦGodGenitivegenitive of relationship
6

τὸ γεγεννημένον ἐκ τῆς σαρκὸς σάρξ ἐστιν, καὶ τὸ γεγεννημένον ἐκ τοῦ πνεύματος πνεῦμά ἐστιν.

What is born of the flesh is flesh, and what is born of the Spirit is spirit.

Ground: explanatory contrast (two orders of being)asyndetonTwo parallel gnomic statements (flesh/flesh; Spirit/spirit) establish ontological categories: birth from flesh produces a fleshly being; birth from the Spirit produces a spiritual being. The chiastic repetition of the terms enforces the distinction. This explains why a second physical birth cannot accomplish what is needed — a different kind of birth is required, from a different source.
τὸwhatNominativearticle (substantivizing participle)
γεγεννημένονis born / has been bornPerf Pass Ptc Nom Sg Neut · γεννάωsubstantival participle (subject)→ intensive perfect (abiding result)γεννάω: 'be born'; the perfect participle emphasizes the enduring state resulting from birth — 'what stands as born of the flesh.'
ἐκofpreposition + genitive (source)
τῆςtheGenitivearticle
σαρκὸςfleshGenitivegenitive of sourceσάρξ: 'flesh'; human nature in its weakness and earthly limitation, not necessarily sinful here but ontologically bounded.
σάρξfleshNominativepredicate nominativeσάρξ: the product is of the same kind as the source — flesh begets flesh.
ἐστινisPres Act Indic 3 Sg · εἰμίcopula→ gnomic present
καὶandcoordinating conjunction
τὸwhatNominativearticle (substantivizing participle)
γεγεννημένονis born / has been bornPerf Pass Ptc Nom Sg Neut · γεννάωsubstantival participle (subject)→ intensive perfect
ἐκofpreposition + genitive (source)
τοῦtheGenitivearticle
πνεύματοςSpiritGenitivegenitive of sourceπνεῦμα: 'Spirit'; the divine Spirit as the source of the new birth.
πνεῦμάspiritNominativepredicate nominativeπνεῦμα: 'spirit'; the product is spiritual — a being of the Spirit's order. The lowercase 'spirit' in translation marks this as the character/nature of the new-born person.
ἐστινisPres Act Indic 3 Sg · εἰμίcopula→ gnomic present
7

μὴ θαυμάσῃς ὅτι εἶπόν σοι· Δεῖ ὑμᾶς γεννηθῆναι ἄνωθεν.

Do not marvel that I said to you, 'You must be born from above (again).'

Exhortation: prohibition of astonishmentasyndetonJesus addresses Nicodemus's bewilderment directly. The aorist subjunctive in a prohibition (μὴ θαυμάσῃς) halts an action conceived as a whole — 'stop marveling, do not marvel.' The shift from σοι (singular, v.3) to ὑμᾶς (plural) is notable: the necessity of new birth extends to all, or Jesus addresses Israel's teachers as a group. Δεῖ ('it is necessary') is a Johannine term for divine necessity — what must happen in the plan of God.
μὴdo notnegative particle (prohibition)μή: with aorist subjunctive = prohibition ('do not begin to').
θαυμάσῃςmarvelAor Act Subj 2 Sg · θαυμάζωmain verb (prohibition)→ ingressive aorist (prohibition: do not begin)θαυμάζω: 'marvel, wonder, be astonished'; Jesus addresses Nicodemus's visible bewilderment.
ὅτιthatcausal/content conjunctionὅτι: here probably 'because' or introducing content of the saying.
εἶπόνI saidAor Act Indic 1 Sg · λέγωmain verb (ὅτι clause)→ constative aorist
σοιto youDativedative of indirect object
Δεῖit is necessaryPres Act Indic 3 Sg · δεῖ (impersonal)impersonal verb of necessity→ gnomic present (divine necessity)δεῖ: 'it is necessary, must'; signals divine necessity in the Johannine schema (cf. 3:14, 30; 4:4; 9:4; 10:16; 12:34; 20:9).
ὑμᾶςyou (pl.)Accusativesubject accusative (w/ inf.)ὑμεῖς: 'you' plural — shifted from the singular σοι: the necessity applies to all, including Israel's teachers.
γεννηθῆναιto be bornAor Pass Inf · γεννάωinfinitive (subject of δεῖ)→ constative aorist
ἄνωθενfrom above / againadverb (double-sense: origin from above, or second birth)ἄνωθεν: the crux word, repeated from v.3; both senses are still in play.
8

τὸ πνεῦμα ὅπου θέλει πνεῖ, καὶ τὴν φωνὴν αὐτοῦ ἀκούεις, ἀλλ᾿ οὐκ οἶδας πόθεν ἔρχεται καὶ ποῦ ὑπάγει· οὕτως ἐστὶν πᾶς ὁ γεγεννημένος ἐκ τοῦ πνεύματος.

The wind blows where it wishes, and you hear its sound, but you do not know where it comes from or where it is going — so it is with everyone who is born of the Spirit.

Illustration: analogy from wind to SpiritasyndetonThe famous wind/Spirit pun (πνεῦμα = both). The first clause uses πνεῦμα as wind — a natural phenomenon whose origin and destination are unknown, yet its effects are audible and real. The second clause applies the same truth to those born of the Spirit: they are sovereignly generated by an invisible, uncontrolled divine agency. The saying resists any human claim to domesticate or predict the Spirit's work. The Johannine irony: Nicodemus, the teacher, does not know where the wind/Spirit comes from.
τὸtheNominativearticle
πνεῦμαwind / SpiritNominativesubjectπνεῦμα: 'wind' (primary parabolic sense) and 'Spirit' (theological referent); the double meaning is the hinge of the analogy.
ὅπουwhererelative adverb of place
θέλειit wishesPres Act Indic 3 Sg · θέλωrelative clause verb→ gnomic presentθέλω: 'wish, will'; the wind/Spirit acts according to its own sovereign will — not human will or control.
πνεῖblowsPres Act Indic 3 Sg · πνέωmain verb→ gnomic presentπνέω: 'blow' (of wind); cognate with πνεῦμα, making the pun explicit. The Spirit 'blows' sovereignly.
καὶandcoordinating conjunction
τὴνtheAccusativearticle
φωνὴνsound / voiceAccusativedirect objectφωνή: 'sound, voice'; for wind, the audible rushing; for Spirit, perhaps the voice of God or the proclaimed word.
αὐτοῦof it / itsGenitivegenitive of possession/source
ἀκούειςyou hearPres Act Indic 2 Sg · ἀκούωmain verb (second clause)→ gnomic presentἀκούω: 'hear'; the effects of the wind are perceptible even when the source is not.
ἀλλ᾿butadversative conjunctionἀλλά: strong adversative.
οὐκnotnegative particle
οἶδαςyou knowPerf Act Indic 2 Sg · οἶδαmain verb→ intensive perfect (state of ignorance)οἶδα: 'know'; the state of not-knowing the wind's origin — and by analogy, not knowing the Spirit's ways.
πόθενfrom whereinterrogative adverb (indirect question)πόθεν: 'from where'; the origin is unknown.
ἔρχεταιit comesPres Mid/Pass Indic 3 Sg · ἔρχομαιverb of indirect question→ gnomic present
καὶandcoordinating conjunction
ποῦwhereinterrogative adverb (indirect question)ποῦ: 'where'; the destination is equally unknown.
ὑπάγειit goesPres Act Indic 3 Sg · ὑπάγωverb of indirect question→ gnomic presentὑπάγω: 'go, depart'; in John often used of Jesus' departure to the Father — the same word applied to the wind/Spirit's unknowable destination.
οὕτωςsocomparative adverb (application)οὕτως: 'so, in this way'; introduces the explicit application of the analogy.
ἐστὶνisPres Act Indic 3 Sg · εἰμίcopula→ gnomic present
πᾶςeveryoneNominativesubject (with articular participle)πᾶς: 'all, every'; the scope is universal — every Spirit-born person.
theNominativearticle (substantivizing participle)
γεγεννημένοςwho has been bornPerf Pass Ptc Nom Sg Masc · γεννάωsubstantival participle→ intensive perfectγεννάω: 'born'; the perfect participle: those who stand as Spirit-born are in an abiding new state.
ἐκofpreposition + genitive (source)
τοῦtheGenitivearticle
πνεύματοςSpiritGenitivegenitive of sourceπνεῦμα: 'Spirit'; the theological referent of the analogy — the divine Spirit who generates new life sovereignly.
9

ἀπεκρίθη Νικόδημος καὶ εἶπεν αὐτῷ· Πῶς δύναται ταῦτα γενέσθαι;

Nicodemus answered and said to him, 'How can these things happen?'

Second objection: residual incomprehensionasyndetonA shorter second πῶς question — the same bewilderment as v.4 but now at a higher level: not 'how can I re-enter the womb' but 'how can these things come to be?' Nicodemus no longer argues physiologically but registers genuine incomprehension before the mystery. This allows Jesus to shift from dialogue to monologue/discourse mode (vv.10–15ff.).
ἀπεκρίθηansweredAor Pass Indic 3 Sg · ἀποκρίνομαιmain verb (deponent)→ constative aorist
ΝικόδημοςNicodemusNominativesubject
καὶandcoordinating conjunction
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb→ constative aorist
αὐτῷto himDativedative of indirect object
ΠῶςHowinterrogative adverbπῶς: 'how'; the same question as v.4 but now asking about ontological possibility rather than physical mechanism.
δύναταιcanPres Mid/Pass Indic 3 Sg · δύναμαιmain verb (modal)→ gnomic present
ταῦταthese thingsNominativesubjectταῦτα: 'these things' — the entire teaching of vv.3–8 about birth from above and the Spirit.
γενέσθαιto come to beAor Mid Inf · γίνομαιcomplementary infinitive→ constative aoristγίνομαι: 'become, come to be, happen'; Nicodemus asks about the possibility of these things occurring at all.
10

ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῷ· Σὺ εἶ ὁ διδάσκαλος τοῦ Ἰσραὴλ καὶ ταῦτα οὐ γινώσκεις;

Jesus answered and said to him, 'You are the teacher of Israel, and you do not understand these things?'

Rebuke / rhetorical questionasyndetonThe emphatic Σύ + the definite article (ὁ διδάσκαλος — 'the teacher,' not merely 'a teacher') constitute a sharp rebuke: the recognized authoritative teacher of Israel should know about the Spirit's work of renewal from Ezekiel 36–37 and other OT texts. This indicts the entire theological tradition Nicodemus represents. The question implies that Spirit-birth is not new — it is what the prophets promised.
ἀπεκρίθηansweredAor Pass Indic 3 Sg · ἀποκρίνομαιmain verb (deponent)→ constative aorist
ἸησοῦςJesusNominativesubject
καὶandcoordinating conjunction
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb→ constative aorist
αὐτῷto himDativedative of indirect object
ΣὺYouNominativeemphatic subject pronounσύ: the pronoun is fronted for emphasis — 'you of all people.'
εἶarePres Act Indic 2 Sg · εἰμίcopula→ gnomic present
theNominativearticle (with superlative force)
διδάσκαλοςteacherNominativepredicate nominativeδιδάσκαλος: 'teacher'; the definite article makes it 'the teacher' — a recognized office, not just a role. This makes the ignorance all the more striking.
τοῦofGenitivearticle
ἸσραὴλIsraelGenitivegenitive of reference / relationshipἸσραήλ: the covenant people; Nicodemus is the authorized interpreter of their Scriptures — which spoke of the Spirit's renewal.
καὶand yetadversative 'and' (concessive force)
ταῦταthese thingsAccusativedirect objectταῦτα: the Spirit-renewal truths of Ezek 36:25–27; 37:1–14; the OT background Nicodemus should know.
οὐnotnegative particle
γινώσκειςdo you understandPres Act Indic 2 Sg · γινώσκωmain verb (rhetorical question)→ progressive present (ongoing state of ignorance)γινώσκω: 'know, understand'; contrasted with Jesus' οἴδαμεν (v.11) — Nicodemus does not know what Jesus knows by experiential revelation.
11

ἀμὴν ἀμὴν λέγω σοι ὅτι ὃ οἴδαμεν λαλοῦμεν καὶ ὃ ἑωράκαμεν μαρτυροῦμεν, καὶ τὴν μαρτυρίαν ἡμῶν οὐ λαμβάνετε.

Truly, truly, I say to you, we speak what we know and we testify to what we have seen, yet you (pl.) do not receive our testimony.

Solemn assertion: appeal to revelatory testimonyἀμὴν ἀμὴνAnother double amen introduces a shift to the plural: ὃ οἴδαμεν λαλοῦμεν / ὃ ἑωράκαμεν μαρτυροῦμεν. The 'we' is debated — is it Jesus and the disciples? Jesus and the Father? A prophetic 'we'? The shift to plural λαμβάνετε ('you [pl.] do not receive') suggests the audience has widened beyond Nicodemus to Israel as a whole. The chiasm of know/speak and see/testify grounds revelation in direct encounter, not inference.
ἀμὴνtrulysolemn affirmation
ἀμὴνtrulysolemn affirmation (double)
λέγωI sayPres Act Indic 1 Sg · λέγωmain verb (performative)→ performative present
σοιto youDativedative of indirect object
ὅτιthatcomplementizer (content)
whatAccusativerelative pronoun, direct object (fronted)
οἴδαμενwe knowPerf Act Indic 1 Pl · οἶδαmain verb (first member of chiasm)→ intensive perfectοἶδα: 'know'; the plural — Jesus speaking with divine authority, perhaps in union with the Father or the prophetic Spirit.
λαλοῦμενwe speakPres Act Indic 1 Pl · λαλέωmain verb (first member of chiasm)→ progressive presentλαλέω: 'speak'; the testimony is grounded in knowledge.
καὶandcoordinating conjunction
whatAccusativerelative pronoun, direct object (fronted)
ἑωράκαμενwe have seenPerf Act Indic 1 Pl · ὁράωmain verb (second member of chiasm)→ intensive perfect (abiding visual knowledge)ὁράω: 'see'; the perfect marks the abiding visionary knowledge — revelation grounded in heavenly encounter.
μαρτυροῦμενwe testifyPres Act Indic 1 Pl · μαρτυρέωmain verb→ progressive presentμαρτυρέω: 'testify, bear witness'; a key Johannine term; Jesus' revelatory speech is framed as legal testimony.
καὶand yetadversative 'and'
τὴνtheAccusativearticle
μαρτυρίανtestimonyAccusativedirect objectμαρτυρία: 'testimony, witness'; the noun picks up the verb — the testimony is not being received.
ἡμῶνourGenitivegenitive of possession/source
οὐnotnegative particle
λαμβάνετεyou receivePres Act Indic 2 Pl · λαμβάνωmain verb→ progressive present (continuous rejection)λαμβάνω: 'take, receive, accept'; the shift to 2nd plural broadens the indictment beyond Nicodemus to all who reject Jesus' testimony.
12

εἰ τὰ ἐπίγεια εἶπον ὑμῖν καὶ οὐ πιστεύετε, πῶς ἐὰν εἴπω ὑμῖν τὰ ἐπουράνια πιστεύσετε;

If I have told you earthly things and you do not believe, how will you believe if I tell you heavenly things?

Argument a fortiori: from lesser to greaterasyndetonA first-class conditional (εἰ + indicative: assumed as true for argument) followed by a third-class (ἐὰν + subjunctive). The 'earthly things' — wind, birth, water — are illustrations drawn from the created order. If these parables of the spiritual are not received, how much less will the direct heavenly truths (descent of the Son, the cross, the Spirit's giving) be believed? The argument forecasts the deepening incomprehension that will follow.
εἰifconditional particle (1st class, assumed true)
τὰtheAccusativearticle
ἐπίγειαearthly thingsAccusativedirect object (fronted)ἐπίγειος: 'earthly, on the ground'; things of the created order — wind, water, birth — used as parables.
εἶπονI toldAor Act Indic 1 Sg · λέγωverb of protasis (1st class condition)→ constative aorist
ὑμῖνto you (pl.)Dativedative of indirect object
καὶandcoordinating conjunction
οὐnotnegative particle
πιστεύετεyou believePres Act Indic 2 Pl · πιστεύωmain verb (apodosis of 1st class)→ progressive present (ongoing unbelief)πιστεύω: 'believe, trust'; John's cardinal term for saving faith; its absence is the problem.
πῶςhowinterrogative adverb
ἐὰνifconditional particle (3rd class, future possibility)
εἴπωI tellAor Act Subj 1 Sg · λέγωverb of protasis (3rd class condition)→ constative aorist
ὑμῖνto you (pl.)Dativedative of indirect object
τὰtheAccusativearticle
ἐπουράνιαheavenly thingsAccusativedirect objectἐπουράνιος: 'heavenly, belonging to heaven'; the direct revelation of divine realities — descent, ascent, the cross, eternal life — contrasted with earthly parables.
πιστεύσετεwill you believeFut Act Indic 2 Pl · πιστεύωmain verb (apodosis of 3rd class)→ futuristic future
13

καὶ οὐδεὶς ἀναβέβηκεν εἰς τὸν οὐρανὸν εἰ μὴ ὁ ἐκ τοῦ οὐρανοῦ καταβάς, ὁ υἱὸς τοῦ ἀνθρώπου [ὁ ὢν ἐν τῷ οὐρανῷ].

And no one has ascended into heaven except the one who descended from heaven — the Son of Man [who is in heaven].

Ground: uniqueness of the revealerκαὶThe descent–ascent schema is central to Johannine Christology. No one has gone up to heaven to obtain knowledge of heavenly things — except the one who came down from there. The Son of Man is the only qualified witness to heavenly realities (cf. 1:18; 6:38, 62). The bracketed phrase ὁ ὢν ἐν τῷ οὐρανῷ ('who is in heaven') is absent from P66, P75, Sinaiticus, and Vaticanus; it is likely a later theological clarification of the Son's pre-existence or heavenly session and is printed in brackets.
καὶandcoordinating conjunction
οὐδεὶςno oneNominativesubjectοὐδείς: 'no one'; exclusive claim — only one figure has the qualifications to reveal heavenly things.
ἀναβέβηκενhas ascendedPerf Act Indic 3 Sg · ἀναβαίνωmain verb→ intensive perfect (no one stands as having ascended)ἀναβαίνω: 'go up, ascend'; the perfect stresses that the ascent has not occurred for anyone — it is not an achieved reality for any human.
εἰςintopreposition + accusative (direction)
τὸνtheAccusativearticle
οὐρανὸνheavenAccusativeobject of εἰςοὐρανός: 'heaven'; the divine realm, source of revelation.
εἰexceptexception particle (εἰ μή = except)
μὴnotnegation (part of εἰ μή)
the oneNominativearticle (substantivizing participle)
ἐκfrompreposition + genitive (source)
τοῦtheGenitivearticle
οὐρανοῦheavenGenitivegenitive of source/origin
καταβάςhaving descendedAor Act Ptc Nom Sg Masc · καταβαίνωsubstantival participle (with article ὁ)→ constative aorist (single act of descent)καταβαίνω: 'come down, descend'; the Incarnation as descent from heaven — cf. 6:33, 38, 41, 42, 50, 51, 58.
theNominativearticle (re-introducing subject in apposition)
υἱὸςSonNominativeappositive nominativeυἱός: 'Son'; the Son of Man as Revealer.
τοῦofGenitivearticle
ἀνθρώπουManGenitivegenitive of relationship (title)ἄνθρωπος: 'human being'; 'Son of Man' is Jesus' self-designation in all four Gospels, evoking Dan 7:13 — a heavenly figure who receives the kingdom. In John this figure also descends and ascends.
whoNominativearticle (bracketed relative clause)
ὢνbeingPres Act Ptc Nom Sg Masc · εἰμίsubstantival participle (bracketed)→ progressive present (eternal present state)εἰμί: 'be'; the present participle ὢν ('the one who is') may echo the divine name (Exod 3:14 LXX) — an eternal present-tense being in heaven even while on earth.
ἐνinpreposition + dative (location — bracketed phrase)
τῷtheDativearticle
οὐρανῷheavenDativedat. of place (bracketed)οὐρανός: 'heaven'; the bracketed phrase, if original, asserts the Son's simultaneous heavenly presence even in the Incarnation.
14

καὶ καθὼς Μωϋσῆς ὕψωσεν τὸν ὄφιν ἐν τῇ ἐρήμῳ, οὕτως ὑψωθῆναι δεῖ τὸν υἱὸν τοῦ ἀνθρώπου,

And just as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up,

Typological comparison: OT type to fulfillmentκαὶ καθὼς … οὕτωςThe first of John's 'lifting up' sayings (ὑψόω: cf. 8:28; 12:32–34), which bear a deliberate double sense: (a) crucifixion — physical lifting up on the cross; (b) exaltation — glorification and ascent to the Father. The type is Num 21:8–9: the bronze serpent lifted on a pole so that those bitten would look and live. As the uplifted serpent healed Israel in the wilderness, so the uplifted Son of Man will give eternal life to all who believe. The divine necessity δεῖ governs.
καὶandcoordinating conjunction
καθὼςjust ascomparative conjunctionκαθώς: 'just as'; introduces the OT type.
ΜωϋσῆςMosesNominativesubjectΜωϋσῆς: Moses; the lawgiver as type; cf. Num 21:8–9.
ὕψωσενlifted upAor Act Indic 3 Sg · ὑψόωmain verb (comparative clause)→ constative aoristὑψόω: 'lift up, exalt'; used in the OT for raising a standard or object; John exploits the double sense: crucifixion and glorification.
τὸνtheAccusativearticle
ὄφινserpentAccusativedirect objectὄφις: 'serpent'; the bronze serpent of Num 21:8–9, lifted on a pole so that the bitten could look and live — a type of the crucified Christ.
ἐνinpreposition + dative (place)
τῇtheDativearticle
ἐρήμῳwildernessDativedat. of placeἔρημος: 'wilderness, desert'; the setting of the Exodus narrative, the place of Israel's wandering and testing.
οὕτωςsocomparative adverb (apodosis)οὕτως: 'in this way'; introduces the antitype.
ὑψωθῆναιto be lifted upAor Pass Inf · ὑψόωinfinitive (subject of δεῖ)→ constative aorist (divine necessity)ὑψόω: 'lift up'; the passive here is a divine passive — God lifts up the Son through the cross and resurrection. Double sense: crucifixion / glorification.
δεῖmustPres Act Indic 3 Sg · δεῖ (impersonal)impersonal verb of necessity→ gnomic present (divine necessity)δεῖ: 'it is necessary'; the same word as v.7, signaling divine necessity in the plan of God.
τὸνtheAccusativearticle
υἱὸνSonAccusativesubject accusative (w/ inf.)υἱός: 'Son.'
τοῦofGenitivearticle
ἀνθρώπουManGenitivegenitive of relationship (title)ἄνθρωπος: 'Man'; cf. v.13; the Son of Man who descended is the same who will be lifted up.
15

ἵνα πᾶς ὁ πιστεύων ἐν αὐτῷ ἔχῃ ζωὴν αἰώνιον.

so that everyone who believes in him may have eternal life.

Purpose: the goal of the lifting upἵναThe purpose clause states the ultimate goal of the Son of Man's being lifted up: eternal life for every believer. πᾶς ὁ πιστεύων ('everyone who believes') is a Johannine formula expressing the open universality of the offer — no ethnic, social, or other limitation. The present participle πιστεύων expresses ongoing, habitual faith. ζωὴ αἰώνιος ('eternal life') is John's primary term for eschatological salvation — life belonging to the age to come, a present possession for the believer (v.36; 5:24; 6:47).
ἵναso thatpurpose conjunctionἵνα: introduces the purpose/goal of the lifting up.
πᾶςeveryoneNominativesubject (with articular participle)πᾶς: 'all, every'; universal scope of the offer.
the oneNominativearticle (substantivizing participle)
πιστεύωνwho believesPres Act Ptc Nom Sg Masc · πιστεύωsubstantival participle (subject)→ progressive present (habitual, ongoing faith)πιστεύω: 'believe, trust'; the present participle marks ongoing, sustained believing — not merely a one-time act.
ἐνinpreposition + dative (sphere of faith / object)ἐν with πιστεύω: 'believe in' (cf. also εἰς αὐτόν in v.16); expresses personal trust directed at Jesus.
αὐτῷhimDativeobject of ἐναὐτός: him — the Son of Man.
ἔχῃmay havePres Act Subj 3 Sg · ἔχωmain verb (purpose clause, subjunctive)→ progressive present (continuous possession)ἔχω: 'have, hold, possess'; the present tense marks eternal life as a current, ongoing possession, not merely a future hope.
ζωὴνlifeAccusativedirect objectζωή: 'life'; in John, the supreme gift — life of the divine order.
αἰώνιονeternalAccusativeattributive adjectiveαἰώνιος: 'eternal, age-long'; belonging to the age to come, the divine order of life; in John a present reality as well as a future hope.
16

Οὕτως γὰρ ἠγάπησεν ὁ θεὸς τὸν κόσμον, ὥστε τὸν υἱὸν τὸν μονογενῆ ἔδωκεν, ἵνα πᾶς ὁ πιστεύων εἰς αὐτὸν μὴ ἀπόληται ἀλλ᾿ ἔχῃ ζωὴν αἰώνιον.

For God so loved the world that he gave his only Son, so that everyone who believes in him should not perish but have eternal life.

Ground: the love of God as basis of the sendingγὰρPerhaps the most cited verse in the NT; the boundary of Jesus' discourse is disputed — vv.16–21 may be the Evangelist's commentary rather than Jesus' words (no closing speech formula; shift to third person for 'his only Son'). The analysis treats the section as ambiguous and notes it. Οὕτως functions not as intensifier ('so much') but as manner ('in this way' — i.e., by giving the Son): God loved in this specific manner. ἠγάπησεν is a constative aorist encompassing the whole event of the Incarnation and cross. μονογενής: 'only-begotten, unique'; cf. 1:14, 18; 3:18.
Οὕτωςin this way / soadverb of manner (manner before ὥστε)οὕτως: 'in this way'; describes the manner of God's love — by the specific act of giving the Son. Often misread as an intensifier ('so much'); the οὕτως … ὥστε construction points to manner.
γὰρforexplanatory conjunctionγάρ: 'for'; grounds vv.14–15 in the motive — God's love.
ἠγάπησενlovedAor Act Indic 3 Sg · ἀγαπάωmain verb→ constative aorist (single encompassing act)ἀγαπάω: 'love'; the aorist encompasses the whole divine act of sending — the Incarnation, life, and death of the Son as one expression of love.
theNominativearticle
θεὸςGodNominativesubjectθεός: God the Father as the subject of the sending.
τὸνtheAccusativearticle
κόσμονworldAccusativedirect objectκόσμος: 'world'; in John often the God-opposing order (1:10; 7:7); here in its widest positive sense — the entire human creation God loves. The breadth is startling given John's usual use.
ὥστεthat / so thatresult/purpose conjunction (w/ infinitive/indicative)ὥστε: marks the result/expression of God's love — by this particular act.
τὸνtheAccusativearticle
υἱὸνSonAccusativedirect object of ἔδωκενυἱός: 'Son'; the pre-existent divine Son, not merely a human agent.
τὸνtheAccusativearticle (attributive)
μονογενῆonly Son / uniqueAccusativeattributive adjectiveμονογενής: 'only-begotten, unique, one-of-a-kind'; cf. 1:14, 18; 3:18. The costliness of the giving is underscored — he gave the unique one.
ἔδωκενgaveAor Act Indic 3 Sg · δίδωμιmain verb (ὥστε clause)→ constative aoristδίδωμι: 'give'; the giving encompasses both the Incarnation (1:14) and the cross (10:11, 17–18); possibly also a sacrificial allusion (Gen 22 — Aqedah).
ἵναso thatpurpose conjunction
πᾶςeveryoneNominativesubject (universal scope)
the oneNominativearticle
πιστεύωνwho believesPres Act Ptc Nom Sg Masc · πιστεύωsubstantival participle→ progressive present (ongoing faith)
εἰςinpreposition + accusative (object of belief)εἰς with πιστεύω: personal, directed trust.
αὐτὸνhimAccusativeobject of εἰς
μὴnotnegative particle
ἀπόληταιperishAor Mid Subj 3 Sg · ἀπόλλυμιverb (purpose clause, negative)→ constative aoristἀπόλλυμι: 'perish, be destroyed, be lost'; the negative — the goal is the avoidance of perishing. In John's eschatology this is ultimate, final loss.
ἀλλ᾿butadversative conjunction
ἔχῃmay havePres Act Subj 3 Sg · ἔχωverb (purpose clause, positive)→ progressive present
ζωὴνlifeAccusativedirect object
αἰώνιονeternalAccusativeattributive adjectiveαἰώνιος: 'eternal'; cf. v.15.
17

οὐ γὰρ ἀπέστειλεν ὁ θεὸς τὸν υἱὸν εἰς τὸν κόσμον ἵνα κρίνῃ τὸν κόσμον, ἀλλ᾿ ἵνα σωθῇ ὁ κόσμος δι᾿ αὐτοῦ.

For God did not send the Son into the world to judge the world, but so that the world might be saved through him.

Explanation: the purpose of the sending clarifiedγὰρA corrective ἀλλά clarifies: the primary purpose of the sending is salvation, not condemnation. Yet vv.18–21 make clear that judgment is the de facto outcome for those who reject the light — it is self-incurred, not the intent of the mission. The double ἵνα clauses (negative / positive) define the sending's aim. This verse is programmatic for Johannine soteriology.
οὐnotnegative particle
γὰρforexplanatory conjunction
ἀπέστειλενsentAor Act Indic 3 Sg · ἀποστέλλωmain verb→ constative aoristἀποστέλλω: 'send (with a commission)'; the mission verb — the Father sends the Son with authority and purpose.
theNominativearticle
θεὸςGodNominativesubject
τὸνtheAccusativearticle
υἱὸνSonAccusativedirect object
εἰςintopreposition + accusative (direction)
τὸνtheAccusativearticle
κόσμονworldAccusativeobject of εἰς (destination of the sending)κόσμος: 'world'; the realm of humanity that the Son enters.
ἵναtopurpose conjunction (negative)
κρίνῃjudgePres Act Subj 3 Sg · κρίνωverb of negative purpose clause→ progressive presentκρίνω: 'judge, condemn'; not the purpose of the mission — though judgment falls on those who refuse.
τὸνtheAccusativearticle
κόσμονworldAccusativedirect object of κρίνῃ
ἀλλ᾿butadversative conjunction
ἵναso thatpurpose conjunction (positive)
σωθῇmight be savedAor Pass Subj 3 Sg · σῴζωverb of positive purpose clause→ constative aoristσῴζω: 'save, rescue, deliver'; the divine passive — saved by God through the Son. This is the ultimate goal of the mission.
theNominativearticle
κόσμοςworldNominativesubject
δι᾿throughpreposition + genitive (mediation/agency)διά: 'through'; the Son is the mediating agent of salvation.
αὐτοῦhimGenitiveobject of διά
18

ὁ πιστεύων εἰς αὐτὸν οὐ κρίνεται· ὁ δὲ μὴ πιστεύων ἤδη κέκριται, ὅτι μὴ πεπίστευκεν εἰς τὸ ὄνομα τοῦ μονογενοῦς υἱοῦ τοῦ θεοῦ.

The one who believes in him is not condemned; but the one who does not believe is condemned already, because he has not believed in the name of the only Son of God.

Elaboration: the present reality of judgmentδὲTwo antithetical statements define the present status of believer and unbeliever. The judgment is not future but realized: ἤδη κέκριται ('already stands condemned') — the perfect marks the settled state. The ground (ὅτι) is unbelief: specifically, failure to believe in the name of the μονογενής. The 'name' in Johannine usage is not a label but the personal reality and authority of the person — faith is directed at the Son's identity, not merely assent to propositions.
the oneNominativearticle (substantivizing participle)
πιστεύωνwho believesPres Act Ptc Nom Sg Masc · πιστεύωsubstantival participle (subject)→ progressive present
εἰςinpreposition + accusative (object of belief)
αὐτὸνhimAccusativeobject of εἰς
οὐnotnegative particle
κρίνεταιis condemnedPres Pass Indic 3 Sg · κρίνωmain verb (first statement)→ gnomic presentκρίνω: 'judge, condemn'; the present marks the ongoing status — the believer does not stand under judgment.
the oneNominativearticle (substantivizing participle)
δὲbutadversative particle
μὴnotnegative particle (with participle)
πιστεύωνwho believesPres Act Ptc Nom Sg Masc · πιστεύωsubstantival participle (subject, negated)→ progressive present (ongoing unbelief)
ἤδηalreadyadverb of time (realized eschatology)ἤδη: 'already, now'; marks the present, realized nature of condemnation — it is not awaited at a future judgment.
κέκριταιhas been condemnedPerf Pass Indic 3 Sg · κρίνωmain verb (second statement)→ intensive perfect (abiding state of condemnation)κρίνω: 'judge, condemn'; the perfect captures the settled, ongoing state — condemnation already stands over the unbeliever.
ὅτιbecausecausal conjunction (ground of condemnation)
μὴnotnegative particle (with perfect)
πεπίστευκενhe has believedPerf Act Indic 3 Sg · πιστεύωverb of causal clause→ intensive perfect (persistent state of unbelief)πιστεύω: 'believe'; the perfect marks the abiding state of non-faith — the unbeliever stands in a settled posture of rejection.
εἰςinpreposition + accusative
τὸtheAccusativearticle
ὄνομαnameAccusativeobject of εἰς (object of faith)ὄνομα: 'name'; in Hebrew/Greek thought the name encapsulates the person's identity and authority; faith 'in the name' is faith in the person as he truly is.
τοῦof theGenitivearticle
μονογενοῦςonlyGenitivegenitive (attributive adjective)μονογενής: 'only-begotten, unique'; cf. v.16.
υἱοῦSonGenitivegenitive of relationship
τοῦofGenitivearticle
θεοῦGodGenitivegenitive of relationshipθεός: God; the full title — 'the only Son of God' — is what is rejected.
19

αὕτη δέ ἐστιν ἡ κρίσις, ὅτι τὸ φῶς ἐλήλυθεν εἰς τὸν κόσμον καὶ ἠγάπησαν οἱ ἄνθρωποι μᾶλλον τὸ σκότος ἢ τὸ φῶς· ἦν γὰρ αὐτῶν πονηρὰ τὰ ἔργα.

And this is the judgment: the light has come into the world, and people loved the darkness rather than the light, because their works were evil.

Definition: the nature of the krisisδὲκρίσις denotes both 'judgment' and 'crisis' — the decisive turning point. The judgment is not God's arbitrary condemnation but the human response to the light's arrival: people prefer darkness because their deeds are evil. The perfect ἐλήλυθεν ('has come') marks the arrival of the light as a standing, present reality. The aorist ἠγάπησαν ('they loved') treats the preference for darkness as a definite event. The light/darkness motif runs throughout the Prologue (1:4–9) and the Gospel.
αὕτηthisNominativesubject (demonstrative pronoun)αὕτη: 'this' (fem.); the demonstrative points forward to the ὅτι clause — 'the judgment is this: that…'
δέnowtransitional particle
ἐστινisPres Act Indic 3 Sg · εἰμίcopula→ gnomic present
theNominativearticle
κρίσιςjudgment / crisisNominativepredicate nominativeκρίσις: 'judgment, decision, crisis'; the arrival of the light forces a decision, and the decision itself is the judgment.
ὅτιthatcomplementizer (content of the judgment)
τὸtheNominativearticle
φῶςlightNominativesubjectφῶς: 'light'; cf. 1:4–9; 8:12; the identification of Jesus as the light of the world.
ἐλήλυθενhas comePerf Act Indic 3 Sg · ἔρχομαιmain verb→ intensive perfect (abiding presence of the light)ἔρχομαι: 'come'; the perfect: the light arrived and is present — an ongoing fact.
εἰςintopreposition + accusative
τὸνtheAccusativearticle
κόσμονworldAccusativeobject of εἰς
καὶandcoordinating conjunction
ἠγάπησανlovedAor Act Indic 3 Pl · ἀγαπάωmain verb (response)→ constative aorist (settled preference)ἀγαπάω: 'love'; the same verb used of God's love (v.16) — but humans turn it toward darkness. A terrible inversion.
οἱtheNominativearticle
ἄνθρωποιpeopleNominativesubjectἄνθρωπος: 'people, humans'; the generic collective — humanity's response.
μᾶλλονrather / morecomparative adverbμᾶλλον: 'more, rather'; marks the preference — darkness is chosen over light.
τὸtheAccusativearticle
σκότοςdarknessAccusativedirect object (preferred)σκότος: 'darkness'; the realm opposed to God; in John the realm of evil, ignorance, and lostness (1:5; 8:12; 12:35, 46).
thancomparative particleἤ: 'than, or'; after μᾶλλον marks the comparison.
τὸtheAccusativearticle
φῶςlightAccusativedirect object (rejected)
ἦνwereImpf Act Indic 3 Sg · εἰμίcopula (causal clause)→ descriptive imperfect (ongoing state)
γὰρforexplanatory conjunction (ground)
αὐτῶνtheirGenitivegenitive of possession (fronted for emphasis)
πονηρὰevilNominativepredicate adjectiveπονηρός: 'evil, wicked'; the root cause of the preference for darkness — evil deeds that cannot bear exposure.
τὰtheNominativearticle
ἔργαworksNominativesubjectἔργον: 'work, deed'; the moral actions of the will that determine the response to the light.
20

πᾶς γὰρ ὁ φαῦλα πράσσων μισεῖ τὸ φῶς καὶ οὐκ ἔρχεται πρὸς τὸ φῶς, ἵνα μὴ ἐλεγχθῇ τὰ ἔργα αὐτοῦ.

For everyone who practices evil hates the light and does not come to the light, lest his works be exposed.

Explanation: the dynamic of darkness-loveγὰρAn explanatory γάρ grounds v.19 in the psychology of evil-doers: they hate the light because it exposes (ἐλέγχω) their deeds. The purpose clause ἵνα μὴ ('lest') reveals the motive for avoiding the light. This is a self-incurred judgment — the one practicing evil avoids the very thing that could save. Note the contrast with v.21: ποιέω (do) versus πράσσω (practice) — the latter connotes habitual, ongoing behavior.
πᾶςeveryoneNominativesubject (universal)
γὰρforexplanatory conjunction
the oneNominativearticle (substantivizing participle)
φαῦλαevil thingsAccusativedirect object of πράσσων (fronted)φαῦλος: 'bad, evil, worthless'; slightly different from πονηρός — the term for moral meanness and worthlessness.
πράσσωνwho practicesPres Act Ptc Nom Sg Masc · πράσσωsubstantival participle (subject)→ progressive present (habitual practice)πράσσω: 'practice, do habitually'; cf. ποιέω in v.21 — πράσσω connotes habitual, systematic doing.
μισεῖhatesPres Act Indic 3 Sg · μισέωmain verb→ gnomic presentμισέω: 'hate'; in John hating the light is the characteristic mark of unbelief (cf. 7:7; 15:18–25).
τὸtheAccusativearticle
φῶςlightAccusativedirect object
καὶandcoordinating conjunction
οὐκnotnegative particle
ἔρχεταιcomesPres Mid/Pass Indic 3 Sg · ἔρχομαιmain verb (second clause)→ gnomic presentἔρχομαι: 'come'; coming to the light = coming to Jesus (cf. 6:35, 37, 44, 65).
πρὸςtopreposition + accusative (movement toward)
τὸtheAccusativearticle
φῶςlightAccusativeobject of πρός
ἵναlestnegative purpose conjunction (ἵνα μή)
μὴnotnegative particle
ἐλεγχθῇbe exposedAor Pass Subj 3 Sg · ἐλέγχωverb of purpose clause→ constative aoristἐλέγχω: 'expose, reprove, convict, refute'; a forensic/moral term — the light brings deeds into the open where they can be judged. This is the evil-doer's fear.
τὰtheNominativearticle
ἔργαworksNominativesubject of ἐλεγχθῇἔργον: 'work, deed'; the deeds are what would be exposed.
αὐτοῦhisGenitivegenitive of possession
21

ὁ δὲ ποιῶν τὴν ἀλήθειαν ἔρχεται πρὸς τὸ φῶς, ἵνα φανερωθῇ αὐτοῦ τὰ ἔργα ὅτι ἐν θεῷ ἐστιν εἰργασμένα.

But the one who does the truth comes to the light, so that his works may be made manifest as having been worked in God.

Contrast: the truth-doer and the lightδὲThe positive counterpart to v.20. 'Doing the truth' (ποιεῖν τὴν ἀλήθειαν) is a Semitic expression for moral integrity, found also in 1 John 1:6 and Qumran texts (Hebrew ʿśh ʾmt). Such a person welcomes the light's exposure — their works are revealed as 'worked in God,' i.e., done through divine enablement. This phrase pre-empts pride (the works are not self-generated) and confirms that coming to the light is itself a grace.
the oneNominativearticle (substantivizing participle)
δὲbutadversative particle
ποιῶνwho doesPres Act Ptc Nom Sg Masc · ποιέωsubstantival participle (subject)→ progressive present (habitual practice)ποιέω: 'do, practice'; contrast with πράσσω (v.20) — both are present, both habitual.
τὴνtheAccusativearticle
ἀλήθειανtruthAccusativedirect objectἀλήθεια: 'truth'; 'doing the truth' is a Semitic idiom (ʿśh ʾmt) for moral authenticity and integrity, found in 1 John 1:6 and Qumran texts; not merely intellectual assent to truth.
ἔρχεταιcomesPres Mid/Pass Indic 3 Sg · ἔρχομαιmain verb→ gnomic present
πρὸςtopreposition + accusative
τὸtheAccusativearticle
φῶςlightAccusativeobject of πρός
ἵναso thatpurpose conjunction
φανερωθῇmay be made manifestAor Pass Subj 3 Sg · φανερόωverb of purpose clause→ constative aoristφανερόω: 'make visible, manifest, reveal'; the same act of exposure that the evil-doer fears (ἐλεγχθῇ, v.20) the truth-doer welcomes.
αὐτοῦhisGenitivegenitive of possession (fronted)
τὰtheNominativearticle
ἔργαworksNominativesubject of φανερωθῇ
ὅτιthatcausal/content conjunction (content of what is manifested)
ἐνinpreposition + dative (sphere/agency)ἐν θεῷ: 'in God' — done in dependence on God, through divine enabling; not human achievement.
θεῷGodDativedat. of sphere / agencyθεός: God.
ἐστινisPres Act Indic 3 Sg · εἰμίauxiliary (periphrastic perfect)→ intensive perfect
εἰργασμέναhaving been workedPerf Pass Ptc Nom Pl Neut · ἐργάζομαιperiphrastic perfect participle→ intensive perfect (abiding result)ἐργάζομαι: 'work, do'; the perfect marks the abiding character of these works as having been God-wrought — they stand as a completed, God-enabled reality.
22

Μετὰ ταῦτα ἦλθεν ὁ Ἰησοῦς καὶ οἱ μαθηταὶ αὐτοῦ εἰς τὴν Ἰουδαίαν γῆν, καὶ ἐκεῖ διέτριβεν μετ᾿ αὐτῶν καὶ ἐβάπτιζεν.

After these things Jesus and his disciples came into the Judean countryside, and he spent time there with them and was baptizing.

Narrative transition: new sceneΜετὰ ταῦταThe standard Johannine temporal transition 'after these things' (μετὰ ταῦτα) moves from the Nicodemus dialogue (in Jerusalem, 2:23) to the Judean countryside. The Baptist section begins. The verb ἐβάπτιζεν ('was baptizing') creates the tension with 4:2, which clarifies that Jesus himself did not baptize but his disciples did.
Μετὰafterpreposition + accusative (temporal)
ταῦταthese thingsAccusativeobject of Μετά (temporal)ταῦτα: 'these things'; standard Johannine transition formula.
ἦλθενcameAor Act Indic 3 Sg · ἔρχομαιmain verb→ constative aorist
theNominativearticle
ἸησοῦςJesusNominativesubject
καὶandcoordinating conjunction
οἱtheNominativearticle
μαθηταὶdisciplesNominativecompound subjectμαθητής: 'disciple, learner'; Jesus' group of followers.
αὐτοῦhisGenitivegenitive of possession/relationship
εἰςintopreposition + accusative (direction)
τὴνtheAccusativearticle
ἸουδαίανJudeanAccusativeattributive adjectiveἸουδαῖος: 'Judean'; the countryside region, distinct from Jerusalem itself.
γῆνland / countrysideAccusativedirect object of εἰςγῆ: 'earth, land, countryside'; the rural Judean territory outside Jerusalem.
καὶandcoordinating conjunction
ἐκεῖthereadverb of placeἐκεῖ: 'there'; refers back to the Judean countryside.
διέτριβενspent timeImpf Act Indic 3 Sg · διατρίβωmain verb→ descriptive imperfect (extended stay)διατρίβω: 'spend time, stay, remain'; the imperfect marks a period of residence, not a passing visit.
μετ᾿withpreposition + genitive (accompaniment)
αὐτῶνthemGenitiveobject of μετά
καὶandcoordinating conjunction
ἐβάπτιζενwas baptizingImpf Act Indic 3 Sg · βαπτίζωmain verb→ descriptive imperfect (ongoing activity)βαπτίζω: 'baptize, immerse'; cf. 4:2 — the clarification that Jesus himself did not baptize but his disciples; here 'he' (Jesus) is the grammatical subject of the ministry.
23

ἦν δὲ καὶ ὁ Ἰωάννης βαπτίζων ἐν Αἰνὼν ἐγγὺς τοῦ Σαλείμ, ὅτι ὕδατα πολλὰ ἦν ἐκεῖ, καὶ παρεγίνοντο καὶ ἐβαπτίζοντο·

John also was baptizing at Aenon near Salim, because there was much water there, and they were coming and being baptized.

Setting: John's concurrent ministryδὲThe scene setting with periphrastic imperfects (ἦν … βαπτίζων) and descriptive imperfects (παρεγίνοντο, ἐβαπτίζοντο) depicts the overlap of Jesus' and John's ministries. Aenon near Salim is likely in the upper Jordan valley (various locations proposed); the practical note about 'much water' (needed for immersion) grounds the scene in realistic geography. The scene sets up the dispute in v.25.
ἦνwasImpf Act Indic 3 Sg · εἰμίperiphrastic auxiliary→ descriptive imperfect
δὲnowtransitional particle
καὶalsoadditive particle
theNominativearticle
ἸωάννηςJohnNominativesubjectἸωάννης: John the Baptist, the forerunner; cf. 1:6–8, 19–34.
βαπτίζωνbaptizingPres Act Ptc Nom Sg Masc · βαπτίζωperiphrastic participle (with ἦν)→ descriptive imperfect (ongoing activity)βαπτίζω: 'baptize.'
ἐνat / inpreposition + dative (place)
ΑἰνὼνAenonDativedat. of placeΑἰνών: Hebrew/Aramaic ʿaynon, 'springs, fountains'; only here in the NT; location uncertain but likely near the Jordan.
ἐγγὺςnearadverb/preposition + genitive (proximity)ἐγγύς: 'near.'
τοῦtheGenitivearticle
ΣαλείμSalimGenitivegenitive (object of ἐγγύς)Σαλείμ: a location near Aenon; identification debated; only here in the NT.
ὅτιbecausecausal conjunction
ὕδαταwatersNominativesubjectὕδωρ: 'water'; the plural marks multiple springs or water sources.
πολλὰmany / muchNominativepredicate adjectiveπολύς: 'much, many'; the abundant water supply explains the choice of location for baptismal immersion.
ἦνthere wasImpf Act Indic 3 Sg · εἰμίexistential copula→ descriptive imperfect
ἐκεῖthereadverb of place
καὶandcoordinating conjunction
παρεγίνοντοwere comingImpf Mid Indic 3 Pl · παραγίνομαιmain verb→ descriptive imperfect (continuous stream of people)παραγίνομαι: 'arrive, come to, be present'; the imperfect depicts the steady flow of people.
καὶandcoordinating conjunction
ἐβαπτίζοντοwere being baptizedImpf Pass Indic 3 Pl · βαπτίζωmain verb→ descriptive imperfect (ongoing baptisms)βαπτίζω: 'baptize'; passive — they were being baptized by John.
24

οὔπω γὰρ ἦν βεβλημένος εἰς τὴν φυλακὴν ὁ Ἰωάννης.

For John had not yet been thrown into prison.

Parenthetical explanation: chronological noteγὰρA parenthetical explanatory note (γάρ) to explain why John was still active — this is still prior to the imprisonment mentioned in the Synoptics (Matt 4:12; Mark 1:14). John's Gospel assumes knowledge of the Baptist's fate. The periphrastic perfect (ἦν βεβλημένος — 'had been thrown') marks the imprisonment as a definite event that had not yet occurred.
οὔπωnot yettemporal adverb (not yet)οὔπω: 'not yet'; marks the pre-imprisonment period.
γὰρforexplanatory conjunction
ἦνhad beenImpf Act Indic 3 Sg · εἰμίperiphrastic auxiliary (pluperfect sense)→ descriptive imperfectεἰμί: used with perfect participle to form a pluperfect-like construction.
βεβλημένοςthrownPerf Pass Ptc Nom Sg Masc · βάλλωperiphrastic perfect participle→ intensive perfectβάλλω: 'throw, put, cast'; the 'throwing into prison' idiom is common in NT; cf. Matt 4:12; Mark 1:14.
εἰςintopreposition + accusative (direction)
τὴνtheAccusativearticle
φυλακὴνprisonAccusativedirect object of βεβλημένοςφυλακή: 'prison, guard-post'; John's imprisonment by Herod Antipas (Mark 6:17–18) had not yet occurred.
theNominativearticle
ἸωάννηςJohnNominativesubject
25

Ἐγένετο οὖν ζήτησις ἐκ τῶν μαθητῶν Ἰωάννου μετὰ Ἰουδαίου περὶ καθαρισμοῦ.

Then a dispute arose between John's disciples and a Judean about purification.

Consequential narrative: the disputeοὖνThe inferential οὖν ('therefore, then') connects the concurrent ministries to the resulting dispute. ζήτησις ('dispute, debate') signals a Jewish religious controversy. The topic is καθαρισμός — ritual purification — which may link to the baptism of John versus Jesus' baptism (or a broader discussion of how purification is accomplished). Some manuscripts read Ἰουδαίων (plural 'Judeans') rather than Ἰουδαίου (singular 'a Judean'); the singular is better attested.
ἘγένετοaroseAor Mid Indic 3 Sg · γίνομαιmain verb (existential: 'there arose')→ constative aoristγίνομαι: 'become, arise, happen'; here existential — 'a dispute came to be.'
οὖνtheninferential/transitional particleοὖν: 'therefore, then'; transitional in narrative.
ζήτησιςdispute / debateNominativesubjectζήτησις: 'dispute, questioning, controversy'; a religious debate or controversy, not merely a question.
ἐκbetween / frompreposition + genitive (source/party)ἐκ: 'from among'; identifies one party in the dispute — John's disciples.
τῶνtheGenitivearticle
μαθητῶνdisciplesGenitivegenitive of group membershipμαθητής: 'disciple'; John's disciples, distinct from Jesus' disciples.
Ἰωάννουof JohnGenitivegenitive of relationship (possessive)
μετὰwithpreposition + genitive (association, here: disputant)μετά: 'with'; here marks the other disputant.
Ἰουδαίουa JudeanGenitivegenitive (object of μετά)Ἰουδαῖος: 'Judean'; singular — a specific person (some MSS read plural). The issue arises with a representative of Jewish religious practice.
περὶaboutpreposition + genitive (topic)
καθαρισμοῦpurificationGenitivegenitive (topic of dispute)καθαρισμός: 'purification, cleansing'; the ritual purity system; cf. 2:6 (purification jars); the question may involve whose baptism (John's or Jesus') better accomplishes purification, or the relation of water baptism to Jewish ritual washing.
26

καὶ ἦλθον πρὸς τὸν Ἰωάννην καὶ εἶπαν αὐτῷ· Ῥαββί, ὃς ἦν μετὰ σοῦ πέραν τοῦ Ἰορδάνου, ᾧ σὺ μεμαρτύρηκας, ἴδε οὗτος βαπτίζει καὶ πάντες ἔρχονται πρὸς αὐτόν.

And they came to John and said to him, 'Rabbi, he who was with you beyond the Jordan, to whom you have testified — look, this one is baptizing, and everyone is coming to him.'

Report: disciples' complaint to JohnκαὶJohn's disciples report with some anxiety that the one John testified about is now drawing the crowds. The perfect μεμαρτύρηκας ('you have testified') recalls John's prior witness (1:19–34) and creates irony: the very witness John gave is now bearing fruit in people going to Jesus — and yet the disciples see this as a problem. This sets up John's magnanimous response (vv.27–30).
καὶandcoordinating conjunction
ἦλθονcameAor Act Indic 3 Pl · ἔρχομαιmain verb→ constative aorist
πρὸςtopreposition + accusative (movement toward)
τὸνtheAccusativearticle
ἸωάννηνJohnAccusativedirect object of πρός
καὶandcoordinating conjunction
εἶπανsaidAor Act Indic 3 Pl · λέγωmain verb→ constative aorist
αὐτῷto himDativedative of indirect object
ῬαββίRabbiVocativevocative (address)Ῥαββί: title of respect for John; cf. v.2.
ὃςhe whoNominativerelative pronoun (subject of relative clause)
ἦνwasImpf Act Indic 3 Sg · εἰμίcopula (relative clause)→ descriptive imperfect
μετὰwithpreposition + genitive (accompaniment)
σοῦyouGenitiveobject of μετά
πέρανbeyond / acrossimproper preposition / adverb + genitive (place)πέραν: 'on the other side, across'; cf. 1:28 — the Bethany beyond the Jordan.
τοῦtheGenitivearticle
ἸορδάνουJordanGenitivegenitive (object of πέραν)Ἰορδάνης: the Jordan River; cf. 1:28.
to whomDativerelative pronoun, dative of indirect object
σὺyouNominativeemphatic subjectσύ: emphatic — you yourself bore witness to him.
μεμαρτύρηκαςhave testifiedPerf Act Indic 2 Sg · μαρτυρέωverb of relative clause→ intensive perfect (testimony still stands)μαρτυρέω: 'testify'; the perfect — John's testimony is on record and stands.
ἴδεlookattention-marker / interjectionἴδε: 'look! see!'; draws attention to the startling fact that follows.
οὗτοςthis oneNominativesubject (emphatic)οὗτος: 'this one'; slightly disparaging or competitive in tone — 'this one is now baptizing.'
βαπτίζειis baptizingPres Act Indic 3 Sg · βαπτίζωmain verb→ progressive present (ongoing activity)
καὶandcoordinating conjunction
πάντεςeveryoneNominativesubjectπᾶς: 'all, everyone'; hyperbolic emphasis — the crowds are deserting John for Jesus.
ἔρχονταιare comingPres Mid/Pass Indic 3 Pl · ἔρχομαιmain verb→ progressive present (ongoing movement)
πρὸςtopreposition + accusative
αὐτόνhimAccusativeobject of πρός
27

ἀπεκρίθη Ἰωάννης καὶ εἶπεν· Οὐ δύναται ἄνθρωπος λαμβάνειν οὐδὲ ἕν, ἐὰν μὴ ᾖ δεδομένον αὐτῷ ἐκ τοῦ οὐρανοῦ.

John answered and said, 'A person cannot receive even one thing unless it has been given to him from heaven.'

Response: axiom of heavenly sovereigntyasyndetonJohn's first response is a general axiom: no one receives anything without divine gift. This is the theological premise for everything that follows — John's role and Jesus' role alike are divinely ordained, not humanly claimed or contested. The perfect δεδομένον ('having been given') marks the divine gift as established and settled. The scope is absolute: 'not even one thing.'
ἀπεκρίθηansweredAor Pass Indic 3 Sg · ἀποκρίνομαιmain verb (deponent)→ constative aorist
ἸωάννηςJohnNominativesubject
καὶandcoordinating conjunction
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb→ constative aorist
Οὐnotnegative particle
δύναταιis ablePres Mid/Pass Indic 3 Sg · δύναμαιmain verb→ gnomic present
ἄνθρωποςa personNominativesubject (generic)ἄνθρωπος: generic — 'no person.'
λαμβάνεινto receivePres Act Inf · λαμβάνωcomplementary infinitive→ progressive presentλαμβάνω: 'receive, take'; ministry, gift, status — all are received, not seized.
οὐδὲnot evennegative emphatic particleοὐδέ: 'not even'; intensifies the absolute — not even one single thing.
ἕνoneAccusativedirect object (indefinite)εἷς: 'one'; 'not even one thing' — the absolute scope of the axiom.
ἐὰνunlessconditional particle (3rd class)
μὴnotnegative particle
it is / has beenPres Act Subj 3 Sg · εἰμίverb of conditional clause→ gnomic subjunctive
δεδομένονgivenPerf Pass Ptc Nom Sg Neut · δίδωμιperiphrastic perfect participle (predicate)→ intensive perfect (divinely established gift)δίδωμι: 'give'; the perfect marks the settled divine bestowal — what God has given stands given.
αὐτῷto himDativedative of indirect object
ἐκfrompreposition + genitive (source)
τοῦtheGenitivearticle
οὐρανοῦheavenGenitivegenitive of source (divine origin)οὐρανός: 'heaven'; ἐκ τοῦ οὐρανοῦ = from God; the periphrasis is common in Jewish speech.
28

αὐτοὶ ὑμεῖς μοι μαρτυρεῖτε ὅτι εἶπον [ὅτι] Οὐκ εἰμὶ ἐγὼ ὁ Χριστός, ἀλλ᾿ ὅτι Ἀπεσταλμένος εἰμὶ ἔμπροσθεν ἐκείνου.

You yourselves bear me witness that I said, 'I am not the Christ,' but 'I have been sent before him.'

Appeal: John's own prior denial of messianic identityasyndetonJohn appeals to his disciples' own testimony — they heard him deny messianic identity (cf. 1:20, 23). The emphatic αὐτοὶ ὑμεῖς ('you yourselves') invokes them as witnesses. The perfect ἀπεσταλμένος εἰμί ('I have been sent and stand as one sent') defines John's identity positively — he is a messenger, not the Messiah. The contrast is structural: 'not the Christ … but sent before him.'
αὐτοὶyourselvesNominativeemphatic intensive pronounαὐτός: intensive — 'you yourselves,' emphasizing the disciples' own eyewitness.
ὑμεῖςyouNominativeemphatic subject
μοιto meDativedative of advantage / reference ('bear witness for me')
μαρτυρεῖτεbear witnessPres Act Indic 2 Pl · μαρτυρέωmain verb→ progressive presentμαρτυρέω: 'testify'; John calls his disciples to recall their own testimony — they heard his self-denial.
ὅτιthatcomplementizer (content)
εἶπονI saidAor Act Indic 1 Sg · λέγωmain verb (ὅτι clause)→ constative aorist
ὅτιthat / 'recitative ὅτι (introducing direct speech)ὅτι: here recitative, introducing the quoted words.
Οὐκnotnegative particle
εἰμὶI amPres Act Indic 1 Sg · εἰμίmain verb (self-identification, negative)→ gnomic presentεἰμί: 'I am'; the explicit denial of the ἐγώ εἰμι formula — John is not the Christ.
ἐγὼINominativeemphatic subject
theNominativearticle
ΧριστόςChristNominativepredicate nominativeΧριστός: 'the Anointed, Messiah'; cf. 1:20.
ἀλλ᾿butadversative conjunction
ὅτιthatrecitative ὅτι (parallel quote)
ἈπεσταλμένοςsentPerf Pass Ptc Nom Sg Masc · ἀποστέλλωperiphrastic perfect (predicate participle)→ intensive perfect (standing commission)ἀποστέλλω: 'send (with commission)'; the perfect marks John's abiding identity as commissioned messenger — he stands as one sent.
εἰμὶI amPres Act Indic 1 Sg · εἰμίcopula (periphrastic perfect)→ intensive perfect
ἔμπροσθενbeforeimproper preposition + genitive (position ahead of)ἔμπροσθεν: 'before, in front of'; the forerunner position — John precedes and prepares the way.
ἐκείνουhimGenitivegenitive (object of ἔμπροσθεν)ἐκεῖνος: 'that one'; a distancing or honorific pronoun — 'that one,' pointing to Jesus with appropriate deference.
29

ὁ ἔχων τὴν νύμφην νυμφίος ἐστίν· ὁ δὲ φίλος τοῦ νυμφίου, ὁ ἑστηκὼς καὶ ἀκούων αὐτοῦ, χαρᾷ χαίρει διὰ τὴν φωνὴν τοῦ νυμφίου. αὕτη οὖν ἡ χαρὰ ἡ ἐμὴ πεπλήρωται.

The one who has the bride is the bridegroom; but the friend of the bridegroom, who stands and hears him, rejoices greatly at the bridegroom's voice. Therefore this joy of mine is now complete.

Parable: bridegroom and friend — John's roleasyndetonThe parable of the bridegroom and his friend (shoshbin/paranymph) defines John's role with joy, not resentment. The bride belongs to the bridegroom — Jesus is the bridegroom (cf. Eph 5:25–27; Rev 21:2, 9), the community of believers is the bride. John's role is the 'friend' who stands by and rejoices at the bridegroom's voice. The perfect πεπλήρωται ('has been filled / stands complete') marks a settled, joyful satisfaction. χαρᾷ χαίρει is a Hebrew-style cognate dative ('rejoices with joy' = 'rejoices greatly').
the oneNominativearticle (substantivizing participle)
ἔχωνwho hasPres Act Ptc Nom Sg Masc · ἔχωsubstantival participle (subject)→ progressive presentἔχω: 'have'; the bridegroom 'has' the bride in the sense of legitimate relationship and union.
τὴνtheAccusativearticle
νύμφηνbrideAccusativedirect objectνύμφη: 'bride, daughter-in-law'; the bride belongs to the bridegroom — she is his.
νυμφίοςbridegroomNominativepredicate nominativeνυμφίος: 'bridegroom'; Jesus as the eschatological bridegroom (cf. Mark 2:19–20; Matt 25:1–13; Rev 21:2, 9; Eph 5:25–27).
ἐστίνisPres Act Indic 3 Sg · εἰμίcopula→ gnomic present
theNominativearticle
δὲbutadversative/contrastive particle
φίλοςfriendNominativesubjectφίλος: 'friend'; the shoshbin (paranymph, best man) who assists at the wedding; John's self-identification.
τοῦof theGenitivearticle
νυμφίουbridegroomGenitivegenitive of relationship
the oneNominativearticle (substantivizing participial phrase)
ἑστηκὼςwho standsPerf Act Ptc Nom Sg Masc · ἵστημιsubstantival/attributive participle→ intensive perfect (standing in position)ἵστημι: 'stand'; the perfect participle marks the friend's settled position of attentive waiting beside the bridegroom.
καὶandcoordinating conjunction
ἀκούωνwho hearsPres Act Ptc Nom Sg Masc · ἀκούωattributive participle (coordinated)→ progressive presentἀκούω: 'hear'; the friend hears the bridegroom's voice — for John this is the testimony to Jesus.
αὐτοῦhimGenitivegenitive of object (hears him)
χαρᾷwith joyDativedative of manner (cognate dative)χαρά: 'joy'; cognate dative with χαίρει — a Hebraism for intensification ('rejoices greatly').
χαίρειrejoicesPres Act Indic 3 Sg · χαίρωmain verb→ gnomic presentχαίρω: 'rejoice'; the friend's joy is in the bridegroom's success — not competition or resentment.
διὰbecause ofpreposition + accusative (cause)διά: 'on account of, because of.'
τὴνtheAccusativearticle
φωνὴνvoiceAccusativedirect object of διάφωνή: 'voice'; the bridegroom's voice — the word of Jesus, the testimony John gives.
τοῦof theGenitivearticle
νυμφίουbridegroomGenitivegenitive of relationship (possessive)
αὕτηthisNominativesubject (demonstrative)αὕτη: 'this' (fem.); points to the joy just described.
οὖνthereforeinferential particle
theNominativearticle
χαρὰjoyNominativesubject
theNominativearticle (attributive)
ἐμὴmineNominativepossessive adjective (predicate)ἐμός: 'my, mine'; John's personal joy.
πεπλήρωταιhas been fulfilled / is completePerf Pass Indic 3 Sg · πληρόωmain verb→ intensive perfect (abiding completeness)πληρόω: 'fill, fulfill, complete'; the perfect marks a settled state of fullness — John's joy stands complete. The same verb used of Scripture being 'fulfilled.'
30

ἐκεῖνον δεῖ αὐξάνειν, ἐμὲ δὲ ἐλαττοῦσθαι.

He must increase, but I must decrease.

Resolution: the order of thingsδὲPerhaps the most compressed and memorable verse in the passage. The divine necessity (δεῖ — 'it is necessary') governs both verbs: both the increase and the decrease are not accidental but divinely ordered. The fronted ἐκεῖνον ('that one') and ἐμὲ ('I') are placed first in their clauses for emphatic contrast. Present infinitives (αὐξάνειν, ἐλαττοῦσθαι) mark ongoing processes. The αὐξάνω / ἐλαττόω contrast recalls John 1:15 ('he was before me').
ἐκεῖνονhimAccusativesubject accusative (w/ inf.); fronted for emphasisἐκεῖνος: 'that one'; deferential pronoun for Jesus — 'that one (not I) must increase.'
δεῖmustPres Act Indic 3 Sg · δεῖ (impersonal)impersonal verb of necessity→ gnomic present (divine necessity)δεῖ: 'it is necessary'; cf. vv.7, 14 — what God has ordained.
αὐξάνεινto increasePres Act Inf · αὐξάνωinfinitive (subject of δεῖ, first clause)→ progressive present (ongoing growth)αὐξάνω: 'grow, increase'; of the spread of Jesus' ministry and recognition.
ἐμὲmeAccusativesubject accusative (w/ inf.); fronted for contrast
δὲbutadversative particle
ἐλαττοῦσθαιto decreasePres Pass Inf · ἐλαττόωinfinitive (subject of δεῖ, second clause)→ progressive present (ongoing diminishment)ἐλαττόω: 'make less, decrease, diminish'; the passive — John is to be diminished (by divine ordering, not by defeat). The contrast with αὐξάνω is total and deliberate.
31

Ὁ ἄνωθεν ἐρχόμενος ἐπάνω πάντων ἐστίν· ὁ ὢν ἐκ τῆς γῆς ἐκ τῆς γῆς ἐστιν καὶ ἐκ τῆς γῆς λαλεῖ. ὁ ἐκ τοῦ οὐρανοῦ ἐρχόμενος ἐπάνω πάντων ἐστίν·

The one who comes from above is above all. The one who is from the earth is from the earth and speaks from the earth. The one who comes from heaven is above all.

Assertion: ontological superiority of the heavenly revealerasyndetonWhether this is still John's speech or the Evangelist's commentary is disputed (cf. introduction to vv.16–21). Structurally parallel to vv.16–21: the earthly/heavenly contrast defines absolute categories of authority. The repetition of ἐπάνω πάντων ἐστίν at beginning and end frames the contrast as a ring structure. The one from above speaks with transcendent authority; earthly speech, however sincere, is bounded by earthly origin.
the oneNominativearticle (substantivizing participle)
ἄνωθενfrom aboveadverb of source/originἄνωθεν: 'from above'; recalls vv.3, 7 — now applied unambiguously to the heavenly origin of the Son.
ἐρχόμενοςcomingPres Mid/Pass Ptc Nom Sg Masc · ἔρχομαιsubstantival participle (subject)→ progressive presentἔρχομαι: 'come'; the ongoing mission of the Son.
ἐπάνωaboveimproper preposition / adverb (superiority)ἐπάνω: 'above, over'; here metaphorical authority and ontological superiority.
πάντωνallGenitivegenitive (object of ἐπάνω)πᾶς: 'all'; universal superiority.
ἐστίνisPres Act Indic 3 Sg · εἰμίcopula→ gnomic present
the oneNominativearticle (substantivizing participle)
ὢνwho isPres Act Ptc Nom Sg Masc · εἰμίsubstantival participle (subject)→ progressive presentεἰμί: 'be'; the present participle — one who is (by nature, origin) from the earth.
ἐκfrompreposition + genitive (source/origin)
τῆςtheGenitivearticle
γῆςearthGenitivegenitive of originγῆ: 'earth'; the earthly order, bounded and mortal.
ἐκfrompreposition + genitive (predicate)
τῆςtheGenitivearticle
γῆςearthGenitivepredicate (origin)
ἐστινisPres Act Indic 3 Sg · εἰμίcopula→ gnomic present
καὶandcoordinating conjunction
ἐκfrompreposition + genitive (source of speech)
τῆςtheGenitivearticle
γῆςearthGenitivegenitive of sourceγῆ: earthly speech is bound by earthly perspective — John includes himself here.
λαλεῖspeaksPres Act Indic 3 Sg · λαλέωmain verb→ gnomic presentλαλέω: 'speak'; earthly speakers speak from within their creaturely limitations.
the oneNominativearticle (substantivizing participle, repeated for emphasis)
ἐκfrompreposition + genitive (origin)
τοῦtheGenitivearticle
οὐρανοῦheavenGenitivegenitive of originοὐρανός: 'heaven'; parallel with ἄνωθεν ('from above') at the opening.
ἐρχόμενοςcomingPres Mid/Pass Ptc Nom Sg Masc · ἔρχομαιsubstantival participle→ progressive present
ἐπάνωaboveadverb/preposition (superiority)
πάντωνallGenitivegenitive of comparison
ἐστίνisPres Act Indic 3 Sg · εἰμίcopula (ring-composition close)→ gnomic present
32

ὃ ἑώρακεν καὶ ἤκουσεν, τοῦτο μαρτυρεῖ, καὶ τὴν μαρτυρίαν αὐτοῦ οὐδεὶς λαμβάνει.

What he has seen and heard, this he testifies; and no one receives his testimony.

Elaboration: the content and rejection of the heavenly testimonyasyndetonEchoes v.11 (οἴδαμεν … ἑωράκαμεν / τὴν μαρτυρίαν … οὐ λαμβάνετε). The heavenly revealer's testimony is grounded in direct vision and audition (ἑώρακεν καὶ ἤκουσεν — perfects and aorist: abiding knowledge from a past encounter). Yet 'no one' (οὐδεὶς) receives it — an absolute that will be qualified in v.33. The hyperbole stresses the scale of rejection.
whatAccusativerelative pronoun, direct object (fronted)
ἑώρακενhe has seenPerf Act Indic 3 Sg · ὁράωverb of relative clause→ intensive perfect (abiding visual knowledge)ὁράω: 'see'; the perfect — the heavenly vision abides.
καὶandcoordinating conjunction
ἤκουσενheardAor Act Indic 3 Sg · ἀκούωverb of relative clause (coordinated)→ constative aoristἀκούω: 'hear'; the heavenly communication received.
τοῦτοthisAccusativedirect object (resumptive, pointing back to ὅ)τοῦτο: resumes the content of what he witnessed.
μαρτυρεῖhe testifiesPres Act Indic 3 Sg · μαρτυρέωmain verb→ progressive presentμαρτυρέω: 'testify'; the ongoing declaration of the heavenly things.
καὶand yetadversative 'and'
τὴνtheAccusativearticle
μαρτυρίανtestimonyAccusativedirect object
αὐτοῦhisGenitivegenitive of possession
οὐδεὶςno oneNominativesubjectοὐδείς: 'no one'; hyperbolic absolute, qualified by v.33.
λαμβάνειreceivesPres Act Indic 3 Sg · λαμβάνωmain verb→ progressive present (ongoing rejection)λαμβάνω: 'receive, accept'; the same verb as v.11 (οὐ λαμβάνετε).
33

ὁ λαβὼν αὐτοῦ τὴν μαρτυρίαν ἐσφράγισεν ὅτι ὁ θεὸς ἀληθής ἐστιν.

The one who has received his testimony has certified that God is truthful.

Contrast: the believing receiverasyndetonThe exception to v.32's 'no one' — those who do receive the testimony are certified (ἐσφράγισεν, 'has set a seal/certified') that God is truthful. The seal metaphor is from legal and commercial practice: a sealed document is authenticated. By receiving Jesus' testimony one certifies God's own truthfulness — since the testimony is God's. The perfect-force aorist ἐσφράγισεν marks the settled authentication.
the oneNominativearticle (substantivizing participle)
λαβὼνwho has receivedAor Act Ptc Nom Sg Masc · λαμβάνωsubstantival participle (subject)→ constative aorist (definite act of reception)λαμβάνω: 'receive'; the aorist marks the definite act of receiving the testimony — coming to faith.
αὐτοῦhisGenitivegenitive of possession (fronted)
τὴνtheAccusativearticle
μαρτυρίανtestimonyAccusativedirect object of λαβὼν
ἐσφράγισενhas certified / sealedAor Act Indic 3 Sg · σφραγίζωmain verb→ constative aorist (perfective: sealed once and for all)σφραγίζω: 'seal, stamp, certify'; legal/commercial: to authenticate with a seal. The believer's act of faith is simultaneously a certification of God's truthfulness.
ὅτιthatcomplementizer (content of the certification)
theNominativearticle
θεὸςGodNominativesubjectθεός: God; what is certified is God's own character.
ἀληθήςtruthfulNominativepredicate adjectiveἀληθής: 'true, truthful, reliable'; to receive Jesus' testimony is to vindicate God's truthfulness — since the testimony is God's own word through his Son.
ἐστινisPres Act Indic 3 Sg · εἰμίcopula→ gnomic present
34

ὃν γὰρ ἀπέστειλεν ὁ θεὸς τὰ ῥήματα τοῦ θεοῦ λαλεῖ, οὐ γὰρ ἐκ μέτρου δίδωσιν τὸ πνεῦμα.

For the one whom God has sent speaks the words of God, for he does not give the Spirit by measure.

Ground: the unlimited Spirit-endowment of the sent oneγὰρDouble γάρ: first, grounds v.33 in the identity of the Sent One; second, grounds that identity in the unlimited gift of the Spirit. 'Not by measure' (οὐ … ἐκ μέτρου) contrasts with the rabbinic notion that prophets receive the Spirit in measured portions — the Son alone receives the Spirit without limit (cf. 1:32–34). The subject of δίδωσιν ('gives') is debated: God gives the Spirit to the Son, or the Son gives the Spirit to believers; the former is more likely in context.
ὃνwhomAccusativerelative pronoun, direct object (fronted)
γὰρforexplanatory conjunction
ἀπέστειλενsentAor Act Indic 3 Sg · ἀποστέλλωverb of relative clause→ constative aoristἀποστέλλω: 'send with commission'; cf. v.17.
theNominativearticle
θεὸςGodNominativesubject of relative clause
τὰtheAccusativearticle
ῥήματαwordsAccusativedirect objectῥῆμα: 'word, saying'; individual words or utterances — not the abstract λόγος but specific spoken declarations.
τοῦofGenitivearticle
θεοῦGodGenitivegenitive of source / relationshipθεός: the Sent One speaks God's own words, not merely human teachings.
λαλεῖspeaksPres Act Indic 3 Sg · λαλέωmain verb→ progressive present (ongoing speech)λαλέω: 'speak'; cf. v.31 (the earthly speaks from the earth; the heavenly speaks God's words).
οὐnotnegative particle
γὰρforexplanatory conjunction (second γάρ)
ἐκbypreposition + genitive (measure/standard)ἐκ μέτρου: 'by measure, in measured amounts'; rabbinic tradition held prophets received the Spirit in portions.
μέτρουmeasureGenitivegenitive (object of ἐκ)μέτρον: 'measure'; the Spirit is given without limitation — contrast to the partial prophetic endowment of OT figures.
δίδωσινhe givesPres Act Indic 3 Sg · δίδωμιmain verb→ gnomic presentδίδωμι: 'give'; the subject is God (giving the Spirit to the Son) or the Son (giving the Spirit to believers); context favors God as subject.
τὸtheAccusativearticle
πνεῦμαSpiritAccusativedirect objectπνεῦμα: 'Spirit'; the Holy Spirit; cf. 1:32–33 where the Spirit descends and remains on Jesus.
35

ὁ πατὴρ ἀγαπᾷ τὸν υἱόν, καὶ πάντα δέδωκεν ἐν τῇ χειρὶ αὐτοῦ.

The Father loves the Son and has given all things into his hand.

Ground: the Father's love and universal delegationκαὶThe Father's love for the Son (ἀγαπάω — present, ongoing) is the basis for the total delegation (πάντα δέδωκεν — 'has given all things,' perfect: abiding transfer of authority). 'Into his hand' is a Semitic idiom for complete control and authority. This provides the Christological basis for v.36: the Son has received universal authority from the Father — therefore the stakes of belief and unbelief are ultimate.
theNominativearticle
πατὴρFatherNominativesubjectπατήρ: 'father'; the Father of the Son — the intra-Trinitarian relationship of love and authority.
ἀγαπᾷlovesPres Act Indic 3 Sg · ἀγαπάωmain verb→ gnomic present (eternal love)ἀγαπάω: 'love'; cf. 5:20 (φιλεῖ); the Father's love for the Son is eternal and grounds the delegation of authority.
τὸνtheAccusativearticle
υἱόνSonAccusativedirect object
καὶandcoordinating conjunction
πάνταall thingsAccusativedirect object (fronted)πᾶς: 'all things'; universal authority and power — cf. 13:3; Matt 11:27; 28:18.
δέδωκενhas givenPerf Act Indic 3 Sg · δίδωμιmain verb→ intensive perfect (abiding transfer of authority)δίδωμι: 'give'; the perfect marks the settled, abiding delegation — all authority now stands with the Son.
ἐνintopreposition + dative (sphere/direction: idiom)ἐν τῇ χειρί: 'into/in the hand' — Semitic idiom for authority, control, and possession.
τῇtheDativearticle
χειρὶhandDativedative of place (idiomatic: sphere of authority)χείρ: 'hand'; 'given into his hand' = placed under his authority and control.
αὐτοῦhisGenitivegenitive of possession
36

ὁ πιστεύων εἰς τὸν υἱὸν ἔχει ζωὴν αἰώνιον· ὁ δὲ ἀπειθῶν τῷ υἱῷ οὐκ ὄψεται ζωήν, ἀλλ᾿ ἡ ὀργὴ τοῦ θεοῦ μένει ἐπ᾿ αὐτόν.

The one who believes in the Son has eternal life; but the one who disobeys the Son will not see life, but the wrath of God remains on him.

Summary conclusion: life vs. wrathδὲThe chapter closes with a binary summary — eternal life for the believer; the wrath of God remaining on the disobeyer. Notably, the contrast is not 'believes' vs. 'does not believe' but 'believes' (πιστεύων) vs. 'disobeys' (ἀπειθῶν) — unbelief is cast as moral disobedience, not merely intellectual doubt (cf. Heb 3:18–19 where ἀπειθία and ἀπιστία are parallel). The wrath (ὀργή) μένει ('remains, abides') — it does not arrive; it is the standing condition on the unbeliever, removed only by belief. This is realized eschatology taken to its ultimate conclusion.
the oneNominativearticle (substantivizing participle)
πιστεύωνwho believesPres Act Ptc Nom Sg Masc · πιστεύωsubstantival participle (subject)→ progressive present (ongoing faith)πιστεύω: 'believe, trust'; the habitual believer.
εἰςinpreposition + accusative (object of faith)
τὸνtheAccusativearticle
υἱὸνSonAccusativeobject of εἰςυἱός: 'Son'; the object of saving faith is the Son.
ἔχειhasPres Act Indic 3 Sg · ἔχωmain verb→ progressive present (current, abiding possession)ἔχω: 'have'; present tense — eternal life is a current possession, not merely a future hope.
ζωὴνlifeAccusativedirect objectζωή: 'life'; cf. vv.15–16.
αἰώνιονeternalAccusativeattributive adjectiveαἰώνιος: 'eternal'; cf. v.15.
the oneNominativearticle (substantivizing participle)
δὲbutadversative particle
ἀπειθῶνwho disobeysPres Act Ptc Nom Sg Masc · ἀπειθέωsubstantival participle (subject)→ progressive present (habitual disobedience)ἀπειθέω: 'disobey, refuse to be persuaded'; notably not ἀπιστέω ('disbelieve') — unbelief is characterized as willful moral disobedience (cf. Heb 3:18–19; Rom 11:30–32).
τῷtheDativearticle
υἱῷSonDativedative (object of ἀπειθέω)υἱός: 'Son'; one disobeys the Son — rejecting his authority and word.
οὐκnotnegative particle
ὄψεταιwill seeFut Mid Indic 3 Sg · ὁράωmain verb (future)→ futuristic future (certain outcome)ὁράω: 'see'; cf. v.3 ('see the kingdom') — the disobedient one will not see life at all, at any level.
ζωήνlifeAccusativedirect objectζωή: 'life'; anarthrous here — 'life' in any form; the absence is absolute.
ἀλλ᾿butadversative conjunction
theNominativearticle
ὀργὴwrathNominativesubjectὀργή: 'wrath, anger'; God's settled, judicial opposition to sin; in Paul also an eschatological reality (Rom 1:18; 2:5; 1 Thess 1:10). Here it is a present, abiding reality.
τοῦofGenitivearticle
θεοῦGodGenitivegenitive of relationship/sourceθεός: God.
μένειremains / abidesPres Act Indic 3 Sg · μένωmain verb→ progressive present (ongoing abiding state)μένω: 'remain, abide, stay'; one of John's most characteristic verbs (see ch.15; 1 John). The wrath does not descend — it already stands over the disobeyer, as condemned already (v.18). Only faith removes it.
ἐπ᾿on / uponpreposition + accusative (direction/resting upon)ἐπί: 'on, upon, over'; the wrath rests upon him.
αὐτόνhimAccusativeobject of ἐπί