John 4 — Clausal Layout (Greek)

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

Ὡς οὖν ἔγνω ὁ Ἰησοῦςconditional — temporal ὡς (typed cnd; no temporal key) — leans forward on ἀφῆκεν (v. 3); οὖν resumptive from 3:22–36

ὅτι ἤκουσαν οἱ Φαρισαῖοιcontent — first ὅτι — knowledge of their knowledge: the surveillance that moves the plot

ὅτι Ἰησοῦς πλείονας μαθητὰς ποιεῖ καὶ βαπτίζει ἢ Ἰωάννης,content — the report itself — presents retained from direct discourse; Jesus outstripping the Baptist

καίτοιγε Ἰησοῦς αὐτὸς οὐκ ἐβάπτιζεν ἀλλ᾽ οἱ μαθηταὶ αὐτοῦ,cause — narrator's concessive parenthesis (καίτοιγε, only here in NT; typed cau — no concessive key) correcting the report

ἀφῆκεν τὴν Ἰουδαίανindependent — ἀφῆκεν — the same verb the fever gets in v. 52; withdrawal, not defeat

καὶ ἀπῆλθεν πάλιν εἰς τὴν Γαλιλαίαν.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

ἔδει δὲ αὐτὸν διέρχεσθαι διὰ τῆς Σαμαρείας.independent — ἔδει — geographically the direct road, but John's δεῖ is elsewhere the necessity of the divine plan (3:14); both are in play

ἔρχεται οὖν εἰς πόλιν τῆς Σαμαρείας λεγομένην Συχὰρ πλησίον τοῦ χωρίουindependent — historic present ἔρχεται — the narrative slows to walking pace; Sychar, near Shechem

ὃ ἔδωκεν Ἰακὼβ τῷ Ἰωσὴφ τῷ υἱῷ αὐτοῦ·relative — Gen 33:19; 48:22; Josh 24:32 — patriarchal ground, the stage set for v. 12's question

ἦν δὲ ἐκεῖ πηγὴ τοῦ Ἰακώβ.independent — πηγή, 'spring' — the narrator's word; the woman will say φρέαρ, 'well' (vv. 11–12), and the difference matters at v. 14

ὁ οὖν Ἰησοῦς κεκοπιακὼς ἐκ τῆς ὁδοιπορίαςparticipial — preposed perfect participle — leans on ἐκαθέζετο; a rare Johannine note of sheer physical fatigue

ἐκαθέζετο οὕτως ἐπὶ τῇ πηγῇ·independent — οὕτως — 'just as he was,' tired; the imperfect holds the scene

ὥρα ἦν ὡς ἕκτη.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

ἔρχεται γυνὴ ἐκ τῆς Σαμαρείαςindependent — historic present — she enters anonymous and stays so; ἐκ τῆς Σαμαρείας names region, not city

ἀντλῆσαι ὕδωρ.purpose — purpose infinitive — the mundane errand the dialogue will transfigure

λέγει αὐτῇ ὁ Ἰησοῦς·independent — historic present — the first λέγει of the chain; Jesus opens, against every convention

Δός μοι πεῖν.content — the asking Christ — thirsty at the well, as at 19:28; πεῖν, the colloquial infinitive

οἱ γὰρ μαθηταὶ αὐτοῦ ἀπεληλύθεισαν εἰς τὴν πόλινcause — narrator's γάρ-aside — why he must ask her: he is alone; pluperfect

ἵνα τροφὰς ἀγοράσωσιν.purpose — the errand that clears the stage — and buying from Samaritans, note, is assumed possible

λέγει οὖν αὐτῷ ἡ γυνὴ ἡ Σαμαρῖτις·independent — historic present — her first turn; the ethnic label fronted by the narrator

Πῶς σὺ Ἰουδαῖος ὢν παρ᾽ ἐμοῦ πεῖν αἰτεῖς γυναικὸς Σαμαρίτιδος οὔσης;content — the double barrier — Jew/Samaritan, man/woman; the two ὤν/οὖσα participles kept inline

οὐ γὰρ συγχρῶνται Ἰουδαῖοι Σαμαρίταις.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

ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῇ·independent — the Semitic double frame — the reply that ignores her question and raises the stakes

Εἰ ᾔδεις τὴν δωρεὰν τοῦ θεοῦconditional — second-class protasis — contrary to fact: she does not know, yet; leans on ᾔτησας

καὶ τίς ἐστιν ὁ λέγων σοι·content — indirect question coordinate with τὴν δωρεάν — the gift and the giver, one knowledge

Δός μοι πεῖν,content — his own words of v. 7 quoted back — the request was the disclosure

σὺ ἂν ᾔτησας αὐτὸνcontent — apodosis with ἄν — the roles reversed: the asked becomes the asker

καὶ ἔδωκεν ἄν σοι ὕδωρ ζῶν.content — ὕδωρ ζῶν — 'running water' to her ear, the water of life on his lips; the structural double sense of the whole exchange

λέγει αὐτῷ ἡ γυνή· Κύριε,independent — historic present — Κύριε, courteous 'sir' now; the word will be able to mean more

οὔτε ἄντλημα ἔχειςcontent — the literal level answers — ἄντλημα, the drawing-vessel he conspicuously lacks

καὶ τὸ φρέαρ ἐστὶν βαθύ·content — φρέαρ — her word for it: a shaft, not the narrator's πηγή, a spring

πόθεν οὖν ἔχεις τὸ ὕδωρ τὸ ζῶν;content — πόθεν — the Johannine question of origin (cf. 2:9; 7:27f); she hears 'running water' and asks the right question anyway

μὴ σὺ μείζων εἶ τοῦ πατρὸς ἡμῶν Ἰακώβ,content — μή expects 'no' — the dramatic irony: he is; 'our father' stakes the Samaritan claim to the patriarch

ὃς ἔδωκεν ἡμῖν τὸ φρέαρrelative — the well as bequest — ἔδωκεν, the giving-verb v. 10 has just claimed for God

καὶ αὐτὸς ἐξ αὐτοῦ ἔπιεν καὶ οἱ υἱοὶ αὐτοῦ καὶ τὰ θρέμματα αὐτοῦ;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

ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῇ·independent — the double frame again — the answer that outbids Jacob without naming him

Πᾶς ὁ πίνων ἐκ τοῦ ὕδατος τούτου διψήσει πάλιν·content — the substantival participle kept inline — present πίνων: drink after drink, and the thirst still returns

ὃς δ᾽ ἂν πίῃ ἐκ τοῦ ὕδατος οὗ ἐγὼ δώσω αὐτῷ,conditional — 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

οὐ μὴ διψήσει εἰς τὸν αἰῶνα,content — the emphatic double negative — the strongest denial Greek has

ἀλλὰ τὸ ὕδωρ ὃ δώσω αὐτῷ γενήσεται ἐν αὐτῷ πηγὴ ὕδατος ἁλλομένου εἰς ζωὴν αἰώνιον.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)

λέγει πρὸς αὐτὸν ἡ γυνή· Κύριε,independent — historic present — her third turn, still at the literal level

δός μοι τοῦτο τὸ ὕδωρ,content — δός μοι — v. 7's request handed back: now she asks him, as v. 10 foresaw, though not yet knowing for what

ἵνα μὴ διψῶ μηδὲ διέρχωμαι ἐνθάδε ἀντλεῖν.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

Λέγει αὐτῇ·independent — historic present — the abrupt turn: the water-talk breaks off

Ὕπαγε φώνησον τὸν ἄνδρα σουcontent — asyndetic double imperative — the command that opens her life to view

καὶ ἐλθὲ ἐνθάδε.content — ἐνθάδε — her own word of v. 15 returned to her

ἀπεκρίθη ἡ γυνὴ καὶ εἶπεν αὐτῷ·independent — the double frame — her shortest sentence follows

Οὐκ ἔχω ἄνδρα.content — three words — true, evasive, and about to be expounded

λέγει αὐτῇ ὁ Ἰησοῦς·independent — historic present — the reply that reads her

Καλῶς εἶπαςcontent — Καλῶς — commendation, not irony alone; her honesty is the opening

ὅτι Ἄνδρα οὐκ ἔχω·content — her words re-quoted with Ἄνδρα fronted — the emphasis shifted onto the missing husband

πέντε γὰρ ἄνδρας ἔσχεςcause — the disclosure — five; read literally, or (since Origen) allegorically of Samaria's five gods (2 Kgs 17:24–31): the layout only notes it

καὶ νῦν ὃν ἔχεις οὐκ ἔστιν σου ἀνήρ·cause — coordinate γάρ-clause — the headless relative kept inline; the present arrangement named without epithet

τοῦτο ἀληθὲς εἴρηκας.content — the frame closed — ἀληθές: the theme-word of vv. 23–24 sounded on her truthfulness

λέγει αὐτῷ ἡ γυνή· Κύριε,independent — historic present — no denial, no explanation: she changes register

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

ὅτι προφήτης εἶ σύ.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

οἱ πατέρες ἡμῶν ἐν τούτῳ τῷ ὄρει προσεκύνησαν·content — τούτῳ — Gerizim, in sight of the well; the razed Samaritan temple (destroyed 128 BC) behind the aorist

καὶ ὑμεῖς λέγετεcontent — ὑμεῖς plural — you Jews; the woman puts the centuries-old controversy to the prophet

ὅτι ἐν Ἱεροσολύμοις ἐστὶν ὁ τόποςcontent — ὁ τόπος — 'the place' of Deut 12:5, the deuteronomic phrase both sides claimed

ὅπου προσκυνεῖν δεῖ.relative — her δεῖ — the necessity of place; v. 24 will answer with a different δεῖ

λέγει αὐτῇ ὁ Ἰησοῦς·independent — historic present — the answer that dissolves the alternative

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

ὅτι ἔρχεται ὥραcontent — ἔρχεται ὥρα — the Johannine hour enters the conversation

ὅτε οὔτε ἐν τῷ ὄρει τούτῳ οὔτε ἐν Ἱεροσολύμοις προσκυνήσετε τῷ πατρί.relative — temporal ὅτε defining the ὥρα (typed rel) — both shrines relativized at a stroke; τῷ πατρί, the new name for the one worshiped

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

ὃ οὐκ οἴδατε·relative — neuter ὅ — worship without knowledge; the truncated Samaritan canon behind it

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

ὃ οἴδαμεν,relative — the antithesis exact — knowledge is the difference claimed

ὅτι ἡ σωτηρία ἐκ τῶν Ἰουδαίων ἐστίν.cause — the startling sentence in this Gospel of 'the Jews' — ἐκ: origin, not possession; σωτηρία only here in John, anticipating v. 42's σωτήρ

ἀλλὰ ἔρχεται ὥρα καὶ νῦν ἐστιν,content — the Johannine 'already' — καὶ νῦν ἐστιν added to v. 21's formula: the hour is present in the speaker

ὅτε οἱ ἀληθινοὶ προσκυνηταὶ προσκυνήσουσιν τῷ πατρὶ ἐν πνεύματι καὶ ἀληθείᾳ·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)

καὶ γὰρ ὁ πατὴρ τοιούτους ζητεῖ τοὺς προσκυνοῦντας αὐτόν.cause — καὶ γάρ — the seeking reversed: not worshipers seeking the place, but the Father seeking the worshipers

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

καὶ τοὺς προσκυνοῦντας αὐτὸν ἐν πνεύματι καὶ ἀληθείᾳ δεῖ προσκυνεῖν.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

λέγει αὐτῷ ἡ γυνή·independent — historic present — her last turn before the jar is left behind

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

ὅτι Μεσσίας ἔρχεται, ὁ λεγόμενος Χριστός·content — Μεσσίας — the Semitic title, glossed by the narrator-like ὁ λεγόμενος Χριστός; on Samaritan lips, the Taheb-expectation in Jewish dress

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

ἀναγγελεῖ ἡμῖν ἅπαντα.content — ἀναγγελεῖ — the revealer-Messiah; the verb the Spirit inherits at 16:13–15

λέγει αὐτῇ ὁ Ἰησοῦς·independent — historic present — the chain's climax

Ἐγώ εἰμι, ὁ λαλῶν σοι.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

Καὶ ἐπὶ τούτῳ ἦλθαν οἱ μαθηταὶ αὐτοῦindependent — ἐπὶ τούτῳ — precisely upon the Ἐγώ εἰμι; the timing is the narrator's art

καὶ ἐθαύμαζονindependent — imperfect — the wonder held while no one spoke

ὅτι μετὰ γυναικὸς ἐλάλει·cause — ὅτι after θαυμάζειν — cause shading into content; the rabbinic scruple against public conversation with women is the backdrop

οὐδεὶς μέντοι εἶπεν·independent — μέντοι — the pregnant Johannine silence: the questions thought but unasked

Τί ζητεῖς;content — the question they would have put to her — ζητεῖν, echoing v. 23: the Father is the one seeking

ἤ· Τί λαλεῖς μετ᾽ αὐτῆς;content — the question they would have put to him — both left unspoken

ἀφῆκεν οὖν τὴν ὑδρίαν αὐτῆς ἡ γυνὴindependent — the abandoned ὑδρία — the errand of v. 7 forgotten, or deliberately deposited: she means to return; either way, living water has displaced well water

καὶ ἀπῆλθεν εἰς τὴν πόλινindependent — into the city the disciples had just left — carrying more than they bring back

καὶ λέγει τοῖς ἀνθρώποις·independent — historic present — the first evangelist of the chapter is the woman

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

ὃς εἶπέν μοι πάντα ὅσα ἐποίησα·relative — πάντα ὅσα — v. 18 generalized; the disclosure of her life is her whole credential

μήτι οὗτός ἐστιν ὁ Χριστός;content — μήτι — the hesitant question that expects 'no' yet hopes 'yes'; witness cast as invitation, not verdict

ἐξῆλθον ἐκ τῆς πόλεωςindependent — aorist — the decision taken at once

καὶ ἤρχοντο πρὸς αὐτόν.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

Ἐν τῷ μεταξὺ ἠρώτων αὐτὸν οἱ μαθηταὶindependent — iterative imperfect — they keep pressing; Ἐν τῷ μεταξύ splices the two scenes

λέγοντες·participial — pleonastic speech-participle — the frame

Ῥαββί, φάγε.content — two words — the disciples' level: bread from the city

ὁ δὲ εἶπεν αὐτοῖς·independent — the reply that opens a second misunderstanding-dialogue, food now instead of water

Ἐγὼ βρῶσιν ἔχω φαγεῖνcontent — emphatic ἐγώ — his βρῶσις against their offer; the epexegetic infinitive kept inline

ἣν ὑμεῖς οὐκ οἴδατε.relative — οὐκ οἴδατε — the disciples now stand where the woman stood (v. 10: 'if you knew')

ἔλεγον οὖν οἱ μαθηταὶ πρὸς ἀλλήλους·independent — imperfect — the muttered conference; they ask each other, not him

Μή τις αὐτῷ ἤνεγκεν φαγεῖν;content — μή expects 'no' — the Johannine misunderstanding at the level of lunch (cf. Nicodemus at 3:4, the woman at v. 11)

λέγει αὐτοῖς ὁ Ἰησοῦς·independent — historic present — the frame for the discourse that runs to v. 38

Ἐμὸν βρῶμά ἐστινcontent — Ἐμόν fronted — my food, as against the food you carry

ἵνα ποιήσω τὸ θέλημα τοῦ πέμψαντός μεcontent — epexegetic ἵνα (typed cnt, not pur) — the ἵνα that unpacks βρῶμα; τοῦ πέμψαντός με, the Johannine mission-formula, first of many

καὶ τελειώσω αὐτοῦ τὸ ἔργον.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

οὐχ ὑμεῖς λέγετεcontent — οὐχ expects 'yes' — he quotes their own proverb back at them

ὅτι Ἔτι τετράμηνός ἐστινcontent — the seasonal proverb — τετράμηνος, sowing to harvest; whether folk-saying or calendar note is debated

καὶ ὁ θερισμὸς ἔρχεται;content — the proverb's point: you cannot hurry a harvest — which is exactly what he now denies

ἰδοὺ λέγω ὑμῖν,content — ἰδοὺ λέγω ὑμῖν — his saying set against theirs (ὑμεῖς λέγετε)

ἐπάρατε τοὺς ὀφθαλμοὺς ὑμῶνcontent — the biblical gesture of seeing what God shows (Gen 13:14; Isa 49:18)

καὶ θεάσασθε τὰς χώραςcontent — τὰς χώρας — the fields across which the Samaritans of v. 30 are even now coming

ὅτι λευκαί εἰσιν πρὸς θερισμόν. ἤδηcontent — 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

ὁ θερίζων μισθὸν λαμβάνειcontent — the harvest read eschatologically — the reaping is now, and it is paid work

καὶ συνάγει καρπὸν εἰς ζωὴν αἰώνιον,content — εἰς ζωὴν αἰώνιον — the phrase of v. 14: the water and the harvest name one gift

ἵνα ὁ σπείρων ὁμοῦ χαίρῃ καὶ ὁ θερίζων.purpose — ὁμοῦ — against Mic 6:15 ('you shall sow and not reap'); the eschatological simultaneity of Amos 9:13, plowman overtaking reaper

ἐν γὰρ τούτῳ ὁ λόγος ἐστὶν ἀληθινὸςcause — ἀληθινός — 'true' in the Johannine sense: the proverb comes true, verified in this very field

ὅτι Ἄλλος ἐστὶν ὁ σπείρων καὶ ἄλλος ὁ θερίζων.content — the proverb quoted (cf. Mic 6:15; Job 31:8) — usually a saying of futility, here transfigured into shared joy

ἐγὼ ἀπέστειλα ὑμᾶς θερίζεινcontent — emphatic ἐγώ with aorist ἀπέστειλα — the mission spoken as already accomplished; proleptic, before any sending has been narrated

ὃ οὐχ ὑμεῖς κεκοπιάκατε·relative — κοπιᾶν — the verb of Jesus' own weariness at v. 6 (κεκοπιακώς): the labor was his

ἄλλοι κεκοπιάκασινcontent — the ἄλλοι — the Baptist? the prophets? Jesus and the woman just now? the referent is left open

καὶ ὑμεῖς εἰς τὸν κόπον αὐτῶν εἰσεληλύθατε.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

Ἐκ δὲ τῆς πόλεως ἐκείνης πολλοὶ ἐπίστευσαν εἰς αὐτὸν τῶν Σαμαριτῶνindependent — πιστεύειν εἰς — the full Johannine construction: faith into him, and Samaritan faith at that

διὰ τὸν λόγον τῆς γυναικὸς μαρτυρούσηςphrase modifier — διὰ τὸν λόγον — her λόγος, dignified with the witness-verb μαρτυρεῖν, the Baptist's own office (1:7)

ὅτι Εἶπέν μοι πάντα ἃ ἐποίησα.content — her sentence of v. 29 compressed — direct discourse retained (μοι); the question-mark of μήτι has fallen away

ὡς οὖν ἦλθον πρὸς αὐτὸν οἱ Σαμαρῖται,conditional — temporal ὡς (typed cnd; no temporal key) — leans forward on ἠρώτων; the walkers of v. 30 arrive

ἠρώτων αὐτὸν μεῖναι παρ᾽ αὐτοῖς·independent — imperfect of entreaty with complement infinitive — μεῖναι: the loaded Johannine verb of abiding (1:38f)

καὶ ἔμεινεν ἐκεῖ δύο ἡμέρας.independent — a Jew lodging two days among Samaritans — v. 9's boundary quietly annulled

καὶ πολλῷ πλείους ἐπίστευσαν διὰ τὸν λόγον αὐτοῦ,independent — διὰ τὸν λόγον αὐτοῦ answering διὰ τὸν λόγον τῆς γυναικός (v. 39) — testimony gives way to the word itself

τῇ τε γυναικὶ ἔλεγονindependent — imperfect — the townspeople's verdict, spoken to their own evangelist

ὅτι Οὐκέτι διὰ τὴν σὴν λαλιὰν πιστεύομεν·content — recitative ὅτι — λαλιά, 'talk,' a shade below her λόγος of v. 39: her word carried them to him, and is now outgrown

αὐτοὶ γὰρ ἀκηκόαμενcause — emphatic αὐτοί with perfect — firsthand hearing, standing accomplished

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

ὅτι οὗτός ἐστιν ἀληθῶς ὁ σωτὴρ τοῦ κόσμου.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

Μετὰ δὲ τὰς δύο ἡμέρας ἐξῆλθεν ἐκεῖθεν εἰς τὴν Γαλιλαίαν·independent — the itinerary of v. 3 resumed — the Samaritan interlude framed by the same journey

αὐτὸς γὰρ Ἰησοῦς ἐμαρτύρησενcause — 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

ὅτι προφήτης ἐν τῇ ἰδίᾳ πατρίδι τιμὴν οὐκ ἔχει.content — the synoptic proverb (Mark 6:4 par.) in Johannine placement — and the welcome of v. 45 immediately complicates it

ὅτε οὖν ἦλθεν εἰς τὴν Γαλιλαίαν,conditional — temporal ὅτε (typed cnd; no temporal key) — leans forward on ἐδέξαντο

ἐδέξαντο αὐτὸν οἱ Γαλιλαῖοι,independent — ἐδέξαντο — a welcome, but built on spectacle, as v. 48 will complain

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

ὅσα ἐποίησεν ἐν Ἱεροσολύμοις ἐν τῇ ἑορτῇ·relative — the signs of 2:23 — Passover deeds, unnarrated but remembered

καὶ αὐτοὶ γὰρ ἦλθον εἰς τὴν ἑορτήν.cause — narrator's γάρ — how they saw: festival pilgrims themselves

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

Ἦλθεν οὖν πάλιν εἰς τὴν Κανὰ τῆς Γαλιλαίας,independent — πάλιν εἰς τὴν Κανά — the return to the site of the first sign: the inclusio opens

ὅπου ἐποίησεν τὸ ὕδωρ οἶνον.relative — 2:1–11 recalled in five words — water into wine then, word into life now

καὶ ἦν τις βασιλικὸςindependent — βασιλικός — an officer of Herod Antipas, most likely; Jew or Gentile is not said

οὗ ὁ υἱὸς ἠσθένει ἐν Καφαρναούμ.relative — imperfect ἠσθένει — the illness running its course, some twenty miles away

οὗτος ἀκούσαςparticipial — preposed aorist participle — leans on ἀπῆλθεν; the hearing sets him moving

ὅτι Ἰησοῦς ἥκει ἐκ τῆς Ἰουδαίας εἰς τὴν Γαλιλαίαν,content — ἥκει — perfective present: 'is here'; the same itinerary-formula v. 54 will repeat

ἀπῆλθεν πρὸς αὐτὸνindependent — Capernaum up to Cana — the father makes the journey he wants Jesus to make in reverse

καὶ ἠρώτα αὐτὸνindependent — imperfect of entreaty — he keeps asking; the same verb as the Samaritans' request (v. 40)

ἵνα καταβῇ καὶ ἰάσηται αὐτοῦ τὸν υἱόν·content — ἵνα of the request's content (typed cnt, not purpose) — καταβῇ: the father assumes presence is required; the assumption the sign will overturn

ἤμελλεν γὰρ ἀποθνῄσκειν.cause — narrator's γάρ — the urgency; the boy, not the official, is the subject

εἶπεν οὖν ὁ Ἰησοῦς πρὸς αὐτόν·independent — the speech-frame for the chapter's one rebuke

Ἐὰν μὴ σημεῖα καὶ τέρατα ἴδητε,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

οὐ μὴ πιστεύσητε.content — the emphatic double negative — sight-hungry faith diagnosed (cf. 2:23–25; 20:29)

λέγει πρὸς αὐτὸν ὁ βασιλικός·independent — historic present — the father is not deflected

Κύριε, κατάβηθιcontent — the plea repeated as imperative — he still thinks Jesus must travel

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

λέγει αὐτῷ ὁ Ἰησοῦς·independent — historic present — the healing given in speech alone

Πορεύου,content — the command that refuses the journey asked for

ὁ υἱός σου ζῇ.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)

ἐπίστευσεν ὁ ἄνθρωπος τῷ λόγῳindependent — πιστεύειν τῷ λόγῳ — faith in the bare word, without sign seen: the rebuke of v. 48 answered

ὃν εἶπεν αὐτῷ ὁ Ἰησοῦςrelative — the word specified — nothing else was given him to carry home

καὶ ἐπορεύετο.independent — imperfect — under way, obeying Πορεύου; faith walking on a word

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

ἤδη δὲ αὐτοῦ καταβαίνοντοςparticipial — genitive absolute — forward-leaning on ὑπήντησαν; the news outruns the traveler

οἱ δοῦλοι αὐτοῦ ὑπήντησαν αὐτῷindependent — the meeting on the road — the sign arrives as report

λέγοντεςparticipial — speech-participle — the frame

ὅτι ὁ παῖς αὐτοῦ ζῇ.content — the second ζῇ — indirect discourse (αὐτοῦ): the servants unknowingly repeat Jesus' sentence

ἐπύθετο οὖν τὴν ὥραν παρ᾽ αὐτῶνindependent — πυνθάνομαι — the father's verification: faith seeks the timestamp

ἐν ᾗ κομψότερον ἔσχεν·relative — κομψότερον ἔσχεν — colloquial, 'took a turn for the better'; only here in the NT

εἶπαν οὖν αὐτῷindependent — the servants' answer — precise to the hour

ὅτι Ἐχθὲς ὥραν ἑβδόμην ἀφῆκεν αὐτὸν ὁ πυρετός.content — recitative ὅτι — 1 p.m.; ἀφῆκεν αὐτὸν ὁ πυρετός, the fever departing as a personal agent (cf. Mark 1:31)

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

ὅτι ἐκείνῃ τῇ ὥρᾳcontent — elliptical — '[it happened] at that hour'; the synchrony IS the sign

ἐν ᾗ εἶπεν αὐτῷ ὁ Ἰησοῦς·relative — the hour defined by the word spoken in it

ὁ υἱός σου ζῇ·content — the third ζῇ — the sentence quoted verbatim as the fact it made

καὶ ἐπίστευσεν αὐτὸς καὶ ἡ οἰκία αὐτοῦ ὅλη.independent — πιστεύειν now absolute — no object: believed, full stop; the first household-faith in the Gospel (cf. Acts 16:31–34)

Τοῦτο δὲ πάλιν δεύτερον σημεῖον ἐποίησεν ὁ Ἰησοῦςindependent — the numbered sign — πάλιν δεύτερον, pleonastic; the count with 2:11 frames the Galilee-to-Galilee arc of chs. 2–4

ἐλθὼν ἐκ τῆς Ἰουδαίας εἰς τὴν Γαλιλαίαν.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.