John 4 — Clausal Layout (English)

independentparticipialrelativepurposecausecontentconditionalphrase modifierdashed = verbless / suspended

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

The road through Samaria — Jacob's well 4:1–6

vv. 1–3 — the Pharisees hear, and Jesus withdraws

When therefore Jesus learnedconditional — temporal ὡς (typed cnd; no temporal key) — leans forward on ἀφῆκεν (v. 3); οὖν resumptive from 3:22–36

that the Pharisees had heardcontent — first ὅτι — knowledge of their knowledge: the surveillance that moves the plot

that Jesus was making and baptizing more disciples than John,content — the report itself — presents retained from direct discourse; Jesus outstripping the Baptist

— although Jesus himself was not baptizing, but his disciples were —cause — narrator's concessive parenthesis (καίτοιγε, only here in NT; typed cau — no concessive key) correcting the report

he left Judeaindependent — ἀφῆκεν — the same verb the fever gets in v. 52; withdrawal, not defeat

and went away again into Galilee.independent — πάλιν — back to the region of the first sign (2:1–11)

vv. 4–6 — the necessary route: Sychar, the well, the sixth hour

Now it was necessary for him to pass through Samaria.independent — ἔδει — geographically the direct road, but John's δεῖ is elsewhere the necessity of the divine plan (3:14); both are in play

So he comes to a city of Samaria called Sychar, near the plot of landindependent — historic present ἔρχεται — the narrative slows to walking pace; Sychar, near Shechem

that Jacob gave to his son Joseph;relative — Gen 33:19; 48:22; Josh 24:32 — patriarchal ground, the stage set for v. 12's question

Now Jacob's spring was there.independent — πηγή, 'spring' — the narrator's word; the woman will say φρέαρ, 'well' (vv. 11–12), and the difference matters at v. 14

Jesus therefore, wearied from the journey,participial — preposed perfect participle — leans on ἐκαθέζετο; a rare Johannine note of sheer physical fatigue

was sitting just so beside the spring;independent — οὕτως — 'just as he was,' tired; the imperfect holds the scene

it was about the sixth hour.independent — noon — the heat of the day, no hour for drawing water; the hour-notice returns at 19:14

Living water — the first exchange 4:7–15

vv. 7–9 — the request and the boundary it crosses

A woman of Samaria comesindependent — historic present — she enters anonymous and stays so; ἐκ τῆς Σαμαρείας names region, not city

to draw water.purpose — purpose infinitive — the mundane errand the dialogue will transfigure

Jesus says to her:independent — historic present — the first λέγει of the chain; Jesus opens, against every convention

'Give me a drink.'content — the asking Christ — thirsty at the well, as at 19:28; πεῖν, the colloquial infinitive

For his disciples had gone away into the citycause — narrator's γάρ-aside — why he must ask her: he is alone; pluperfect

to buy food.purpose — the errand that clears the stage — and buying from Samaritans, note, is assumed possible

The Samaritan woman therefore says to him:independent — historic present — her first turn; the ethnic label fronted by the narrator

'How is it that you, being a Jew, ask a drink from me, a Samaritan woman?'content — the double barrier — Jew/Samaritan, man/woman; the two ὤν/οὖσα participles kept inline

(For Jews do not share things in common with Samaritans.)cause — narrator's parenthetical gloss — συγχράομαι only here in NT; vessels, table-fellowship, or dealings at large: the scope is debated (omitted by ℵ* D)

vv. 10–12 — the gift of God, and the bucket objection

Jesus answered and said to her:independent — the Semitic double frame — the reply that ignores her question and raises the stakes

'If you knew the gift of God,conditional — second-class protasis — contrary to fact: she does not know, yet; leans on ᾔτησας

and who it is that says to you,content — indirect question coordinate with τὴν δωρεάν — the gift and the giver, one knowledge

'Give me a drink,'content — his own words of v. 7 quoted back — the request was the disclosure

you would have asked him,content — apodosis with ἄν — the roles reversed: the asked becomes the asker

and he would have given you living water.'content — ὕδωρ ζῶν — 'running water' to her ear, the water of life on his lips; the structural double sense of the whole exchange

The woman says to him: 'Sir,independent — historic present — Κύριε, courteous 'sir' now; the word will be able to mean more

you have no bucket,content — the literal level answers — ἄντλημα, the drawing-vessel he conspicuously lacks

and the well is deep;content — φρέαρ — her word for it: a shaft, not the narrator's πηγή, a spring

from where then do you have the living water?'content — πόθεν — the Johannine question of origin (cf. 2:9; 7:27f); she hears 'running water' and asks the right question anyway

Are you greater than our father Jacob,content — μή expects 'no' — the dramatic irony: he is; 'our father' stakes the Samaritan claim to the patriarch

who gave us the well,relative — the well as bequest — ἔδωκεν, the giving-verb v. 10 has just claimed for God

and drank from it himself, and his sons, and his livestock?'relative — coordinate with ὃς ἔδωκεν — patriarch, sons, herds: the well sufficed for all of them; θρέμματα only here in NT

vv. 13–15 — thirst that returns, and the spring that does not

Jesus answered and said to her:independent — the double frame again — the answer that outbids Jacob without naming him

'Everyone who drinks of this water will thirst again;content — the substantival participle kept inline — present πίνων: drink after drink, and the thirst still returns

but whoever drinks of the water that I will give himconditional — conditional relative ὃς ἄν (typed cnd) — leans forward on οὐ μὴ διψήσει; aorist πίῃ, one decisive drink; οὗ attracted; emphatic ἐγώ against Jacob's ἔδωκεν

will certainly never thirst again forever;content — the emphatic double negative — the strongest denial Greek has

rather, the water that I will give him will become in him a spring of water leaping up to eternal life.'content — πηγή — Jesus' word, not her φρέαρ: not a shaft to descend but a spring within; ἁλλομένου, 'leaping,' elsewhere used of the lame man jumping (Acts 3:8)

The woman says to him: 'Sir,independent — historic present — her third turn, still at the literal level

give me this water,content — δός μοι — v. 7's request handed back: now she asks him, as v. 10 foresaw, though not yet knowing for what

so that I may not thirst nor keep coming over here to draw.'purpose — her purposes are still convenience — no thirst, no trek; the misunderstanding at its most poignant

The five husbands, the mountain, the Messiah 4:16–26

vv. 16–19 — the prophet who knows her life

He says to her:independent — historic present — the abrupt turn: the water-talk breaks off

'Go, call your husband,content — asyndetic double imperative — the command that opens her life to view

and come here.'content — ἐνθάδε — her own word of v. 15 returned to her

The woman answered and said to him:independent — the double frame — her shortest sentence follows

'I have no husband.'content — three words — true, evasive, and about to be expounded

Jesus says to her:independent — historic present — the reply that reads her

'You have said rightly,content — Καλῶς — commendation, not irony alone; her honesty is the opening

'I have no husband';content — her words re-quoted with Ἄνδρα fronted — the emphasis shifted onto the missing husband

for you have had five husbands,cause — the disclosure — five; read literally, or (since Origen) allegorically of Samaria's five gods (2 Kgs 17:24–31): the layout only notes it

and the one you now have is not your husband;cause — coordinate γάρ-clause — the headless relative kept inline; the present arrangement named without epithet

this you have said truly.'content — the frame closed — ἀληθές: the theme-word of vv. 23–24 sounded on her truthfulness

The woman says to him: 'Sir,independent — historic present — no denial, no explanation: she changes register

I perceivecontent — θεωρῶ — 'I am beginning to see'; the ascending confession: Jew (v. 9), sir, now prophet

that you are a prophet.'content — anarthrous προφήτης — a prophet; for Samaritans, who accepted only the Pentateuch, the category points toward the Taheb, the prophet like Moses (Deut 18:15)

vv. 20–24 — this mountain or Jerusalem: worship in spirit and truth

Our fathers worshiped on this mountain,content — τούτῳ — Gerizim, in sight of the well; the razed Samaritan temple (destroyed 128 BC) behind the aorist

and you people saycontent — ὑμεῖς plural — you Jews; the woman puts the centuries-old controversy to the prophet

that Jerusalem is the placecontent — ὁ τόπος — 'the place' of Deut 12:5, the deuteronomic phrase both sides claimed

where it is necessary to worship.'relative — her δεῖ — the necessity of place; v. 24 will answer with a different δεῖ

Jesus says to her:independent — historic present — the answer that dissolves the alternative

'Believe me, woman,content — γύναι — the same address as to his mother (2:4); Πίστευέ μοι in place of an oath

that the hour is comingcontent — ἔρχεται ὥρα — the Johannine hour enters the conversation

when neither on this mountain nor in Jerusalem will you worship the Father.relative — temporal ὅτε defining the ὥρα (typed rel) — both shrines relativized at a stroke; τῷ πατρί, the new name for the one worshiped

You worshipcontent — ὑμεῖς — Samaritans; the correction before the transcendence: the question was real

what you do not know;relative — neuter ὅ — worship without knowledge; the truncated Samaritan canon behind it

we worshipcontent — ἡμεῖς — Jesus speaks as a Jew, rare in this Gospel

what we know,relative — the antithesis exact — knowledge is the difference claimed

because salvation is from the Jews.cause — the startling sentence in this Gospel of 'the Jews' — ἐκ: origin, not possession; σωτηρία only here in John, anticipating v. 42's σωτήρ

But the hour is coming, and now is,content — the Johannine 'already' — καὶ νῦν ἐστιν added to v. 21's formula: the hour is present in the speaker

when the true worshipers will worship the Father in spirit and truth;relative — temporal ὅτε on ὥρα (typed rel) — ἐν πνεύματι: manner or sphere-of-the-Spirit, the classic crux; in John the Spirit and the truth converge (14:17; 16:13)

for indeed the Father seeks such people as his worshipers.cause — καὶ γάρ — the seeking reversed: not worshipers seeking the place, but the Father seeking the worshipers

God is spirit,content — verbless predication, πνεῦμα fronted — nature, not definition (cf. 1:1 θεὸς ἦν ὁ λόγος); the ground of everything since v. 21

and those who worship him must worship in spirit and truth.'content — δεῖ — her δεῖ of v. 20 answered: the necessity relocated from place to mode; the object fronted before the verb

vv. 25–26 — Messiah named, and the Ἐγώ εἰμι

The woman says to him:independent — historic present — her last turn before the jar is left behind

'I knowcontent — οἶδα — after v. 22's 'you do not know,' she claims the one knowledge she has

that Messiah is coming, the one called Christ;content — Μεσσίας — the Semitic title, glossed by the narrator-like ὁ λεγόμενος Χριστός; on Samaritan lips, the Taheb-expectation in Jewish dress

when that one comes,conditional — indefinite temporal ὅταν (typed cnd) — leans forward on ἀναγγελεῖ; ἐκεῖνος, the emphatic 'that one'

he will announce all things to us.'content — ἀναγγελεῖ — the revealer-Messiah; the verb the Spirit inherits at 16:13–15

Jesus says to her:independent — historic present — the chain's climax

'I am he — the one speaking to you.'content — the absolute Ἐγώ εἰμι — grammatically 'I am [the Messiah],' but shaped on LXX Isa 52:6 (ἐγώ εἰμι ὁ λαλῶν); the Gospel's first explicit self-disclosure, given to a Samaritan woman

The disciples return — food they do not know, fields already white 4:27–38

vv. 27–30 — the jar left behind: the woman's witness

And at that moment his disciples came,independent — ἐπὶ τούτῳ — precisely upon the Ἐγώ εἰμι; the timing is the narrator's art

and they were marvelingindependent — imperfect — the wonder held while no one spoke

that he was talking with a woman;cause — ὅτι after θαυμάζειν — cause shading into content; the rabbinic scruple against public conversation with women is the backdrop

yet no one said,independent — μέντοι — the pregnant Johannine silence: the questions thought but unasked

'What do you seek?'content — the question they would have put to her — ζητεῖν, echoing v. 23: the Father is the one seeking

or, 'Why are you talking with her?'content — the question they would have put to him — both left unspoken

So the woman left her water jarindependent — the abandoned ὑδρία — the errand of v. 7 forgotten, or deliberately deposited: she means to return; either way, living water has displaced well water

and went away into the cityindependent — into the city the disciples had just left — carrying more than they bring back

and says to the people:independent — historic present — the first evangelist of the chapter is the woman

'Come, see a mancontent — Δεῦτε ἴδετε — the invitation of 1:39, 46 ('come and see') on her lips

who told me everything I have done.relative — πάντα ὅσα — v. 18 generalized; the disclosure of her life is her whole credential

Can this be the Christ?'content — μήτι — the hesitant question that expects 'no' yet hopes 'yes'; witness cast as invitation, not verdict

They went out of the cityindependent — aorist — the decision taken at once

and were coming to him.independent — imperfect after aorist — they are on the way as the next scene plays; the approaching crowd is v. 35's white field

vv. 31–34 — food you do not know: the will of the sender

Meanwhile the disciples were urging him,independent — iterative imperfect — they keep pressing; Ἐν τῷ μεταξύ splices the two scenes

saying:participial — pleonastic speech-participle — the frame

'Rabbi, eat.'content — two words — the disciples' level: bread from the city

But he said to them:independent — the reply that opens a second misunderstanding-dialogue, food now instead of water

'I have food to eatcontent — emphatic ἐγώ — his βρῶσις against their offer; the epexegetic infinitive kept inline

that you do not know.'relative — οὐκ οἴδατε — the disciples now stand where the woman stood (v. 10: 'if you knew')

So the disciples were saying to one another:independent — imperfect — the muttered conference; they ask each other, not him

'Has anyone brought him something to eat?'content — μή expects 'no' — the Johannine misunderstanding at the level of lunch (cf. Nicodemus at 3:4, the woman at v. 11)

Jesus says to them:independent — historic present — the frame for the discourse that runs to v. 38

'My food iscontent — Ἐμόν fronted — my food, as against the food you carry

to do the will of the one who sent mecontent — epexegetic ἵνα (typed cnt, not pur) — the ἵνα that unpacks βρῶμα; τοῦ πέμψαντός με, the Johannine mission-formula, first of many

and to complete his work.content — τελειώσω — the verb that reaches τετέλεσται (19:30); the work is one and finishable

vv. 35–38 — the harvest sayings: sower and reaper rejoice together

Do you not say,content — οὐχ expects 'yes' — he quotes their own proverb back at them

'There are yet four months,content — the seasonal proverb — τετράμηνος, sowing to harvest; whether folk-saying or calendar note is debated

and the harvest comes'?content — the proverb's point: you cannot hurry a harvest — which is exactly what he now denies

Behold, I say to you:content — ἰδοὺ λέγω ὑμῖν — his saying set against theirs (ὑμεῖς λέγετε)

lift up your eyescontent — the biblical gesture of seeing what God shows (Gen 13:14; Isa 49:18)

and look at the fields,content — τὰς χώρας — the fields across which the Samaritans of v. 30 are even now coming

that they are white for harvest — already.content — λευκαί — ripe grain, or the approaching crowd in white? ἤδη printed with v. 35 here; the rival punctuation reads it with v. 36 ('already the reaper receives…') — the crux is only a raised dot

The reaper receives wagescontent — the harvest read eschatologically — the reaping is now, and it is paid work

and gathers fruit for eternal life,content — εἰς ζωὴν αἰώνιον — the phrase of v. 14: the water and the harvest name one gift

so that sower and reaper may rejoice together.purpose — ὁμοῦ — against Mic 6:15 ('you shall sow and not reap'); the eschatological simultaneity of Amos 9:13, plowman overtaking reaper

For in this the saying is true:cause — ἀληθινός — 'true' in the Johannine sense: the proverb comes true, verified in this very field

'One sows and another reaps.'content — the proverb quoted (cf. Mic 6:15; Job 31:8) — usually a saying of futility, here transfigured into shared joy

I sent you to reapcontent — emphatic ἐγώ with aorist ἀπέστειλα — the mission spoken as already accomplished; proleptic, before any sending has been narrated

what you have not labored over;relative — κοπιᾶν — the verb of Jesus' own weariness at v. 6 (κεκοπιακώς): the labor was his

others have labored,content — the ἄλλοι — the Baptist? the prophets? Jesus and the woman just now? the referent is left open

and you have entered into their labor.'content — perfects — the labor stands done, the entering stands entered; discipleship as inheritance of another's toil

The Samaritans believe — the Savior of the world 4:39–42

Now from that city many of the Samaritans believed in himindependent — πιστεύειν εἰς — the full Johannine construction: faith into him, and Samaritan faith at that

because of the word of the woman testifying,phrase modifier — διὰ τὸν λόγον — her λόγος, dignified with the witness-verb μαρτυρεῖν, the Baptist's own office (1:7)

'He told me everything I have done.'content — her sentence of v. 29 compressed — direct discourse retained (μοι); the question-mark of μήτι has fallen away

So when the Samaritans came to him,conditional — temporal ὡς (typed cnd; no temporal key) — leans forward on ἠρώτων; the walkers of v. 30 arrive

they were asking him to remain with them;independent — imperfect of entreaty with complement infinitive — μεῖναι: the loaded Johannine verb of abiding (1:38f)

and he remained there two days.independent — a Jew lodging two days among Samaritans — v. 9's boundary quietly annulled

And many more believed because of his word,independent — διὰ τὸν λόγον αὐτοῦ answering διὰ τὸν λόγον τῆς γυναικός (v. 39) — testimony gives way to the word itself

and they were saying to the woman:independent — imperfect — the townspeople's verdict, spoken to their own evangelist

'No longer because of your talk do we believe;content — recitative ὅτι — λαλιά, 'talk,' a shade below her λόγος of v. 39: her word carried them to him, and is now outgrown

for we have heard for ourselves,cause — emphatic αὐτοί with perfect — firsthand hearing, standing accomplished

and we knowcause — οἴδαμεν — the knowledge denied at v. 22 ('you worship what you do not know') now granted

that this one is truly the Savior of the world.'content — σωτὴρ τοῦ κόσμου — only here and 1 John 4:14 in the NT; a title claimed by emperors, outbid on Samaritan lips: τοῦ κόσμου, wider than Gerizim or Jerusalem

The second sign — the official's son lives 4:43–54

vv. 43–45 — the Galilean welcome, and the proverb about honor

After the two days he went out from there into Galilee;independent — the itinerary of v. 3 resumed — the Samaritan interlude framed by the same journey

for Jesus himself testifiedcause — the notorious γάρ — how does 'no honor at home' explain going TO Galilee? πατρίς as Judea, as Nazareth-within-Galilee, or as heaven: all defended, none certain

that a prophet has no honor in his own homeland.content — the synoptic proverb (Mark 6:4 par.) in Johannine placement — and the welcome of v. 45 immediately complicates it

So when he came into Galilee,conditional — temporal ὅτε (typed cnd; no temporal key) — leans forward on ἐδέξαντο

the Galileans received him,independent — ἐδέξαντο — a welcome, but built on spectacle, as v. 48 will complain

having seen allparticipial — causal perfect participle — sight-founded faith, the chapter's foil to the Samaritans' hearing (v. 42)

that he had done in Jerusalem at the feast;relative — the signs of 2:23 — Passover deeds, unnarrated but remembered

for they too had gone to the feast.cause — narrator's γάρ — how they saw: festival pilgrims themselves

vv. 46–50 — Cana again: the plea, the rebuke, the bare word

He came therefore again to Cana of Galilee,independent — πάλιν εἰς τὴν Κανά — the return to the site of the first sign: the inclusio opens

where he had made the water wine.relative — 2:1–11 recalled in five words — water into wine then, word into life now

And there was a certain royal officialindependent — βασιλικός — an officer of Herod Antipas, most likely; Jew or Gentile is not said

whose son was sick at Capernaum.relative — imperfect ἠσθένει — the illness running its course, some twenty miles away

This man, hearingparticipial — preposed aorist participle — leans on ἀπῆλθεν; the hearing sets him moving

that Jesus had arrived from Judea into Galilee,content — ἥκει — perfective present: 'is here'; the same itinerary-formula v. 54 will repeat

went off to himindependent — Capernaum up to Cana — the father makes the journey he wants Jesus to make in reverse

and was asking himindependent — imperfect of entreaty — he keeps asking; the same verb as the Samaritans' request (v. 40)

to come down and heal his son;content — ἵνα of the request's content (typed cnt, not purpose) — καταβῇ: the father assumes presence is required; the assumption the sign will overturn

for he was about to die.cause — narrator's γάρ — the urgency; the boy, not the official, is the subject

So Jesus said to him:independent — the speech-frame for the chapter's one rebuke

'Unless you see signs and wonders,conditional — protasis inside quoted speech — leans on οὐ μὴ πιστεύσητε; plural ἴδητε: past the father to Galilee at large; σημεῖα καὶ τέρατα, only here in John

you will certainly not believe.'content — the emphatic double negative — sight-hungry faith diagnosed (cf. 2:23–25; 20:29)

The royal official says to him:independent — historic present — the father is not deflected

'Sir, come downcontent — the plea repeated as imperative — he still thinks Jesus must travel

before my little boy dies.'conditional — πρίν + infinitive (typed cnd; no temporal key) — τὸ παιδίον μου, the diminutive of anxiety: 'my little one'

Jesus says to him:independent — historic present — the healing given in speech alone

'Go;content — the command that refuses the journey asked for

your son lives.'content — ζῇ — the healing word spoken at twenty miles' distance; it will sound three times (vv. 50, 51, 53), echoing Elijah's 'see, your son lives' (1 Kgs 17:23)

The man believed the wordindependent — πιστεύειν τῷ λόγῳ — faith in the bare word, without sign seen: the rebuke of v. 48 answered

that Jesus spoke to himrelative — the word specified — nothing else was given him to carry home

and went on his way.independent — imperfect — under way, obeying Πορεύου; faith walking on a word

vv. 51–54 — the seventh hour verified: the household believes

And while he was still going down,participial — genitive absolute — forward-leaning on ὑπήντησαν; the news outruns the traveler

his servants met him,independent — the meeting on the road — the sign arrives as report

sayingparticipial — speech-participle — the frame

that his boy lives.content — the second ζῇ — indirect discourse (αὐτοῦ): the servants unknowingly repeat Jesus' sentence

So he inquired of them the hourindependent — πυνθάνομαι — the father's verification: faith seeks the timestamp

at which he had gotten better;relative — κομψότερον ἔσχεν — colloquial, 'took a turn for the better'; only here in the NT

and they said to him:independent — the servants' answer — precise to the hour

'Yesterday at the seventh hour the fever left him.'content — recitative ὅτι — 1 p.m.; ἀφῆκεν αὐτὸν ὁ πυρετός, the fever departing as a personal agent (cf. Mark 1:31)

So the father knewindependent — ἔγνω — the chapter closes as it opened (v. 1); now βασιλικός has become simply ὁ πατήρ

that it was at that very hourcontent — elliptical — '[it happened] at that hour'; the synchrony IS the sign

in which Jesus had said to him,relative — the hour defined by the word spoken in it

'Your son lives';content — the third ζῇ — the sentence quoted verbatim as the fact it made

and he himself believed, and his whole household.independent — πιστεύειν now absolute — no object: believed, full stop; the first household-faith in the Gospel (cf. Acts 16:31–34)

This again was the second sign Jesus didindependent — the numbered sign — πάλιν δεύτερον, pleonastic; the count with 2:11 frames the Galilee-to-Galilee arc of chs. 2–4

having come from Judea into Galilee.participial — the itinerary-formula of vv. 3, 47 sealing the inclusio — the chapter ends where its journey began

Analysis. John 4 is dialogue framed by journey, and the layout shows it: short purple narrative clauses walk Jesus from Judea to Jacob's well and later down to Cana, while the great middle of the chapter is a λέγει-chain — historic present after historic present (vv. 7, 9, 11, 15, 16, 17, 19, 21, 25, 26, 28, 34, 49, 50), each frame at the margin with the speech hanging blue (cnt) beneath its verb of saying, the longest one-on-one conversation in the Gospels laid out turn by turn. The narrator's parentheses indent as γάρ/καίτοιγε asides (vv. 2, 8, 9c, 44, 47c), including the συγχρῶνται gloss whose scope (vessels? table-fellowship?) is debated. Cruxes the layout inherits: ὕδωρ ζῶν (vv. 10–15) is deliberately double — running water to the woman, the water of life from Jesus — and the lines gloss both without deciding; πνεῦμα ὁ θεός (v. 24) stands as verbless predication, with worship ἐν πνεύματι καὶ ἀληθείᾳ left poised between manner and sphere; the absolute Ἐγώ εἰμι of v. 26 is the Gospel's first explicit self-disclosure; at v. 35 the text prints ἤδη at the verse's end, and the layout keeps it there while noting the rival punctuation that reads it with v. 36's reaper; at v. 44 the notorious γάρ (why does 'no honor in his own homeland' explain going TO Galilee?) is named, not solved — πατρίς as Judea, Nazareth, or heaven all have their defenders. The second Cana sign closes the frame: ζῇ ὁ υἱός σου sounds three times (vv. 50, 51, 53), the seventh hour verifies the word spoken at distance, and v. 54's numbered sign seals the inclusio with 2:11 around the Galilee-to-Galilee arc of chapters 2–4.