Greek Text · Translation · Interlinear · Discourse Structure

The Gospel according to John, Chapter 6ΚΑΤΑ ΙΩΑΝΝΗΝ Ϛ′

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

Μετὰ ταῦτα ἀπῆλθεν ὁ Ἰησοῦς πέραν τῆς θαλάσσης τῆς Γαλιλαίας τῆς Τιβεριάδος.

After these things Jesus went away to the other side of the Sea of Galilee, that is, of Tiberias.

Temporal transitionΜετὰ ταῦταThe Johannine transitional formula 'after these things' (cf. 5:1) opens a new major episode. The sea is doubly identified — by region (Galilee) and by the Hellenistic city name Tiberias — unique to John among the Gospels.
Μετὰafterpreposition + accusative (temporal)
ταῦταthese thingsAccusativeobject of preposition (temporal reference)
ἀπῆλθενwent awayAor Act Indic 3 Sg · ἀπέρχομαιmain verb→ constative aorist (simple departure)ἀπέρχομαι: 'go away, depart'; simple movement verb in John's episodic transitions.
theNominativearticle (with subject)
ἸησοῦςJesusNominativesubjectἸησοῦς: the Greek form of Joshua (יְהוֹשֻׁעַ), 'the LORD saves.'
πέρανto the other sideadverbial preposition (direction across)πέραν: 'beyond, across'; used of crossing a body of water.
τῆςof theGenitivearticle
θαλάσσηςseaGenitivegenitive (object of πέραν)θάλασσα: 'sea, lake'; the Galilean freshwater lake is called θάλασσα in Gospels, λίμνη in Luke.
τῆςof theGenitivearticle
Γαλιλαίαςof GalileeGenitivegenitive of description (regional name)Γαλιλαία: the northern region of Israel; the lake bears its name.
τῆςof theGenitivearticle
Τιβεριάδοςof TiberiasGenitiveappositive genitive (alternate name)Τιβεριάς: the city founded by Herod Antipas c. AD 20, named for Emperor Tiberius; its use here and at v.23 and 21:1 is unique to John.
2

ἠκολούθει δὲ αὐτῷ ὄχλος πολύς, ὅτι ἑώρων τὰ σημεῖα ἃ ἐποίει ἐπὶ τῶν ἀσθενούντων.

And a large crowd was following him, because they were seeing the signs that he was doing on those who were sick.

Background explanationδέThe imperfect ἠκολούθει ('was following') and ἑώρων ('were seeing') both set a continuous scene. The crowd's motive is stated plainly: signs, not belief — a Johannine irony the discourse will expose (v.26).
ἠκολούθειwas followingImperf Act Indic 3 Sg · ἀκολουθέωmain verb→ progressive imperfect (continuous trailing)ἀκολουθέω: 'follow, accompany'; discipleship verb throughout John, though here the crowd follows for the wrong reason.
δέandcontinuative/mild adversative particle
αὐτῷhimDativedative of association (follow + dat.)
ὄχλοςcrowdNominativesubjectὄχλος: 'crowd, multitude'; in John often represents the ambiguous mass response distinct from true disciples.
πολύςlargeNominativepredicate adjective (attributive to subject)πολύς: 'many, large'; the size of the crowd sets up the magnitude of the miracle.
ὅτιbecausecausal conjunction
ἑώρωνthey were seeingImperf Act Indic 3 Pl · ὁράωverb in causal clause→ progressive imperfect (ongoing spectating)ὁράω: 'see'; in John seeing signs without believing is a recurring deficiency (cf. 2:23–25; 4:48).
τὰtheAccusativearticle
σημεῖαsignsAccusativedirect objectσημεῖον: 'sign'; John's characteristic term for Jesus' miracles as pointers to his identity (cf. 2:11; 20:30–31).
thatAccusativerelative pronoun (accusative, direct object of ἐποίει)
ἐποίειhe was doingImperf Act Indic 3 Sg · ποιέωverb in relative clause→ progressive imperfect (habitual ministry)ποιέω: 'do, make'; with σημεῖα, the phrase ποιεῖν σημεῖα is a Johannine formula (2:23; 3:2; 6:2; 7:31; 9:16; 11:47).
ἐπὶonpreposition + genitive (reference / those affected)
τῶνthoseGenitivearticle (substantive participle)
ἀσθενούντωνwho were sickPres Act Ptcp Gen Pl Masc · ἀσθενέωsubstantival participle (those who were ill)ἀσθενέω: 'be weak, be sick'; the word covers physical weakness and illness throughout the NT.
3

ἀνῆλθεν δὲ εἰς τὸ ὄρος Ἰησοῦς, καὶ ἐκεῖ ἐκάθητο μετὰ τῶν μαθητῶν αὐτοῦ.

And Jesus went up into the mountain, and there he sat down with his disciples.

Scene-setting (spatial)δέThe mountain setting (τὸ ὄρος, with article — a specific hill) evokes the Sinai typology: Moses received bread from heaven on the mountain; Jesus' discourse will re-interpret that tradition. The sitting posture is that of a teacher.
ἀνῆλθενwent upAor Act Indic 3 Sg · ἀνέρχομαιmain verb→ constative aorist (single ascent)ἀνέρχομαι: 'go up, ascend'; the ἀν- prefix marks upward movement; mountain + Moses typology operative.
δέandcontinuative particle
εἰςintopreposition + accusative (direction)
τὸtheAccusativearticle
ὄροςmountainAccusativeobject of εἰςὄρος: 'mountain, hill'; the articular form implies a well-known location or generic typological setting.
ἸησοῦςJesusNominativesubject
καὶandcoordinating conjunction
ἐκεῖthereadverb (place)
ἐκάθητοhe sat downImperf Mid Indic 3 Sg · κάθημαιmain verb (second clause)→ progressive imperfect (settled posture of a teacher)κάθημαι: 'sit'; the seated posture of a teacher (cf. Matt 5:1; Luke 4:20).
μετὰwithpreposition + genitive (association)
τῶνtheGenitivearticle
μαθητῶνdisciplesGenitivegenitive of association (object of μετά)μαθητής: 'disciple, learner'; the core group distinct from the crowd.
αὐτοῦhisGenitivegenitive of possession
4

ἦν δὲ ἐγγὺς τὸ πάσχα, ἡ ἑορτὴ τῶν Ἰουδαίων.

Now the Passover, the feast of the Jews, was near.

Temporal background (narrator's aside)δέA Johannine parenthesis marking the Passover context: this is the second Passover in John (cf. 2:13; 5:1 may be another feast; 12:1 is the third). The phrase 'feast of the Jews' is John's characteristic distancing formula, orienting Gentile readers. The manna and feeding typology is deepest in Passover context.
ἦνwasImperf Act Indic 3 Sg · εἰμίmain verb (periphrastic/existential)→ progressive imperfect (standing temporal proximity)εἰμί: 'be'; existential/copulative.
δέnowtransitional/explanatory particle
ἐγγύςnearpredicate adjective/adverb (temporal proximity)ἐγγύς: 'near, at hand'; temporal sense here; spatial at 11:18.
τὸtheNominativearticle (with subject)
πάσχαPassoverNominativesubjectπάσχα: indeclinable; the Passover feast (from Heb. פֶּסַח), commemorating the Exodus; John structures his Gospel around three Passovers (2:13; 6:4; 11:55).
theNominativearticle (with appositive)
ἑορτήfeastNominativeappositive nominativeἑορτή: 'feast, festival'; John uses 'feast of the Jews' as an explanatory gloss for his Gentile audience.
τῶνof theGenitivearticle
ἸουδαίωνJewsGenitivegenitive of possession/referenceἸουδαῖος: 'Judean/Jew'; John uses this term frequently, often with a nuance of opposition to Jesus.
5

ἐπάρας οὖν τοὺς ὀφθαλμοὺς ὁ Ἰησοῦς καὶ θεασάμενος ὅτι πολὺς ὄχλος ἔρχεται πρὸς αὐτόν, λέγει πρὸς Φίλιππον· Πόθεν ἀγοράσωμεν ἄρτους ἵνα φάγωσιν οὗτοι;

So Jesus, lifting up his eyes and seeing that a large crowd was coming toward him, said to Philip, 'Where are we to buy bread so that these people may eat?'

Inferential / narrative continuationοὖνThe historic present λέγει ('says') injects Johannine vividness. Jesus takes the initiative: he sees the crowd and poses the test question to Philip. The deliberative subjunctive ἀγοράσωμεν ('are we to buy?') presupposes the disciples' duty to provide.
ἐπάραςlifting upAor Act Ptcp Nom Sg Masc · ἐπαίρωadverbial participle (attendant circumstance / manner)ἐπαίρω: 'lift up'; ἐπαίρειν τοὺς ὀφθαλμούς is a Semitic idiom (cf. Gen 13:10 LXX) meaning 'to look up.'
οὖνthereforeinferential/continuative particle
τοὺςtheAccusativearticle
ὀφθαλμοὺςeyesAccusativedirect object (of ἐπάρας)ὀφθαλμός: 'eye'; in John the organ of spiritual and physical perception.
theNominativearticle (with subject)
ἸησοῦςJesusNominativesubject
καὶandcoordinating conjunction (connecting participles)
θεασάμενοςseeingAor Mid Ptcp Nom Sg Masc · θεάομαιadverbial participle (attendant circumstance)θεάομαι: 'behold, observe'; implies deliberate, attentive looking, stronger than ὁράω in nuance.
ὅτιthatconjunction introducing indirect perception content
πολὺςlargeNominativeattributive adjective (with ὄχλος)
ὄχλοςcrowdNominativesubject of ἔρχεται
ἔρχεταιwas comingPres Mid Indic 3 Sg · ἔρχομαιverb in ὅτι clause (historic present)→ futuristic/historic present (vivid narrative)ἔρχομαι: 'come'; the historic present here gives vividness to the approaching crowd.
πρὸςtowardpreposition + accusative (direction)
αὐτόνhimAccusativeobject of πρός
λέγειsaidPres Act Indic 3 Sg · λέγωmain verb (historic present)→ historic present (vivid narration)λέγω: 'say, speak'; the historic present λέγει is John's standard vivid narrative form.
πρὸςtopreposition + accusative (indirect address)
ΦίλιππονPhilipAccusativeobject of πρός (addressee)Φίλιππος: 'Philip'; one of the Twelve, from Bethsaida (1:44); addressed here specifically because he was from the region.
ΠόθενWhereinterrogative adverb (source)
ἀγοράσωμενare we to buyAor Act Subj 1 Pl · ἀγοράζωdeliberative subjunctive (rhetorical question)→ deliberative aorist subjunctive (pondering a course of action)ἀγοράζω: 'buy, purchase'; from ἀγορά ('marketplace'); the deliberative framing sets up the impossibility.
ἄρτουςbreadAccusativedirect objectἄρτος: 'bread, loaf'; the key word of the chapter — literal here, theological throughout the discourse.
ἵναso thatpurpose conjunction
φάγωσινthey may eatAor Act Subj 3 Pl · ἐσθίωverb in purpose clause→ constative aorist subjunctive (act of eating)ἐσθίω: 'eat'; root ἐσθίω/φαγεῖν (suppletive aorist stem); eating is the central action of both the miracle and the discourse.
οὗτοιthese peopleNominativesubject of φάγωσιν
6

τοῦτο δὲ ἔλεγεν πειράζων αὐτόν· αὐτὸς γὰρ ᾔδει τί ἔμελλεν ποιεῖν.

He said this to test him, for he himself knew what he was going to do.

Narrator's aside (explanation)δέThe narrator breaks the frame to explain Jesus' intent: the question is a test (πειράζων), not ignorance. The pluperfect ᾔδει ('he knew') underscores Jesus' divine foreknowledge — a Johannine theme (2:25; 13:1).
τοῦτοthisAccusativedirect object (cataphoric/anaphoric)
δέbutmild adversative/continuative particle
ἔλεγενhe saidImperf Act Indic 3 Sg · λέγωmain verb→ progressive imperfect (the narrator's explanatory gloss on the prior utterance)λέγω: 'say'; imperfect here gives explanatory color to the prior historic present λέγει.
πειράζωνtestingPres Act Ptcp Nom Sg Masc · πειράζωadverbial participle (purpose / manner)πειράζω: 'test, try, tempt'; here in the neutral sense of a pedagogical test, not temptation to sin (cf. πειράζω in James 1:13–14).
αὐτόνhimAccusativedirect object of πειράζων
αὐτὸςhe himselfNominativeintensive pronoun (emphatic subject)
γάρforexplanatory/causal conjunction
ᾔδειknewPluperf Act Indic 3 Sg · οἶδαmain verb (in explanatory clause)→ pluperfect as present: οἶδα pluperfect = simple past of prior knowingοἶδα: 'know' (perfect stem functioning as present); pluperfect ᾔδει = 'he had known / he knew'; divine foreknowledge theme in John.
τίwhatAccusativeinterrogative pronoun (indirect question, object of ποιεῖν)
ἔμελλενhe was goingImperf Act Indic 3 Sg · μέλλωauxiliary verb (periphrastic future)→ progressive imperfect (imminent intention)μέλλω: 'be about to, intend'; with the infinitive ποιεῖν forms a periphrastic future.
ποιεῖνto doPres Act Inf · ποιέωcomplementary infinitive (with μέλλω)ποιέω: 'do, make'; the deliberate vagueness of τί ἔμελλεν ποιεῖν heightens the drama.
7

ἀπεκρίθη αὐτῷ Φίλιππος· Διακοσίων δηναρίων ἄρτοι οὐκ ἀρκοῦσιν αὐτοῖς ἵνα ἕκαστος βραχύ τι λάβῃ.

Philip answered him, 'Two hundred denarii worth of bread would not be enough for each of them to receive a little.'

Response (disclosure of inability)asyndetonPhilip calculates pragmatically — 200 denarii (roughly 200 day-wages) would not suffice even for each to have a little (βραχύ τι). The answer establishes the impossibility and sets up the miracle.
ἀπεκρίθηansweredAor Pass Indic 3 Sg · ἀποκρίνομαιmain verb→ constative aorist (single response)ἀποκρίνομαι: 'answer, respond'; the deponent aorist passive is standard NT usage.
αὐτῷhimDativedative indirect object
ΦίλιπποςPhilipNominativesubject
Διακοσίωνof two hundredGenitivegenitive of priceδιακόσιοι: '200'; the sum represents roughly 200 day-wages for a laborer (Matt 20:2), a large but calculable figure.
δηναρίωνdenariiGenitivegenitive of price (with διακοσίων)δηνάριον: the Roman silver denarius, roughly one day's wage; also at Mark 6:37 (parallel account).
ἄρτοιloavesNominativesubjectἄρτος: 'bread, loaf.'
οὐκnotnegation particle
ἀρκοῦσινare sufficientPres Act Indic 3 Pl · ἀρκέωmain verb (with subject ἄρτοι)→ gnomic/generalizing present (the calculation holds as a fact)ἀρκέω: 'suffice, be enough'; 2 Cor 12:9 (ἀρκεῖ σοι ἡ χάρις μου).
αὐτοῖςthemDativedative of advantage/reference
ἵναso thatpurpose/result conjunction
ἕκαστοςeach oneNominativesubject of λάβῃἕκαστος: 'each, each one'; distributive pronoun.
βραχύa littleAccusativedirect object (internal accusative of measure)βραχύς: 'short, little, small'; emphasizes the inadequacy even of the minimum.
τιsomethingAccusativeindefinite pronoun (partitive with βραχύ)
λάβῃmight receiveAor Act Subj 3 Sg · λαμβάνωverb in purpose/result clause→ constative aorist subjunctiveλαμβάνω: 'take, receive'; the aorist stresses the single act of receiving.
8

λέγει αὐτῷ εἷς ἐκ τῶν μαθητῶν αὐτοῦ, Ἀνδρέας ὁ ἀδελφὸς Σίμωνος Πέτρου·

One of his disciples, Andrew, Simon Peter's brother, said to him,

Continuation (second voice in the dialogue)asyndetonAndrew, identified by his relationship to Peter (as at 1:40), now speaks. The historic present λέγει continues the vivid narrative. Andrew introduces the lad's resources — not a solution, but a pointer to what Jesus will use.
λέγειsaidPres Act Indic 3 Sg · λέγωmain verb (historic present)→ historic present (vivid narrative)λέγω: 'say.'
αὐτῷto himDativedative indirect object
εἷςoneNominativesubject (partitive: 'one of')εἷς: 'one'; numeral functioning as indefinite subject in partitive construction.
ἐκofpreposition + genitive (partitive)
τῶνtheGenitivearticle
μαθητῶνdisciplesGenitivegenitive in partitive phrase
αὐτοῦhisGenitivegenitive of possession
ἈνδρέαςAndrewNominativenominative in apposition to εἷςἈνδρέας: Andrew; first disciple named in John (1:40); from Bethsaida (1:44).
theNominativearticle (with appositive phrase)
ἀδελφὸςbrotherNominativeappositive nominative (identifying Andrew)ἀδελφός: 'brother'; Andrew is consistently identified by his relationship to Peter in John.
ΣίμωνοςSimonGenitivegenitive of relationshipΣίμων: the given name of Peter; Semitic שִׁמְעוֹן.
ΠέτρουPeterGenitivegenitive in apposition to ΣίμωνοςΠέτρος: the nickname given by Jesus (1:42), from πέτρα ('rock').
9

Ἔστιν παιδάριον ἓν ὧδε ὃ ἔχει πέντε ἄρτους κριθίνους καὶ δύο ὀψάρια· ἀλλὰ ταῦτα τί ἐστιν εἰς τοσούτους;

'There is a boy here who has five barley loaves and two fish, but what are these for so many people?'

Concessive / contrast (inadequacy acknowledged)ἀλλάAndrew reports what exists but immediately undercuts it: ταῦτα τί ἐστιν εἰς τοσούτους; ('what are these for so many?'). The five barley loaves and two fish will become the material of the miracle. Barley loaves (κρίθινοι) were the food of the poor.
Ἔστινthere isPres Act Indic 3 Sg · εἰμίexistential verb (presentative)→ present (simple existence)εἰμί: existential 'there is.'
παιδάριονboyNominativesubject of existential ἔστινπαιδάριον: diminutive of παῖς; 'small boy, lad'; unique in John here.
ἓνoneNominativeattributive adjective (with παιδάριον)εἷς/μία/ἕν: 'one'; the singularity heightens the contrast with the multitude.
ὧδεhereadverb of place
whoNominativerelative pronoun (subject of ἔχει)
ἔχειhasPres Act Indic 3 Sg · ἔχωverb in relative clause→ present (possession)ἔχω: 'have, possess.'
πέντεfiveAccusativenumeral (attributive with ἄρτους)πέντε: 'five'; indeclinable numeral.
ἄρτουςloavesAccusativedirect objectἄρτος: 'bread, loaf'; the pivot word of the chapter.
κριθίνουςbarleyAccusativeattributive adjective (material)κρίθινος: 'of barley'; barley bread was cheap, the food of the poor; the Elisha feeding (2 Kgs 4:42–44) also involved barley loaves — a deliberate typological echo.
καὶandcoordinating conjunction
δύοtwoAccusativenumeral (attributive with ὀψάρια)δύο: 'two'; indeclinable numeral.
ὀψάριαfishAccusativedirect object (second item)ὀψάριον: diminutive of ὄψον ('cooked food, relish'); used for small fish or pickled fish; John uses this word, Synoptics use ἰχθύς.
ἀλλὰbutstrong adversative conjunction
ταῦταtheseNominativesubject (cataphoric to the loaves and fish)
τίwhatNominativepredicate nominative (rhetorical question)
ἐστινarePres Act Indic 3 Sg · εἰμίcopula (rhetorical question)→ present (rhetorical/deliberative)
εἰςforpreposition + accusative (reference / distributive)
τοσούτουςso manyAccusativeobject of εἰς (correlative of contrast)τοσοῦτος: 'so great, so many'; the correlative demonstrative stresses the disproportion.
10

εἶπεν ὁ Ἰησοῦς· Ποιήσατε τοὺς ἀνθρώπους ἀναπεσεῖν. ἦν δὲ χόρτος πολὺς ἐν τῷ τόπῳ. ἀνέπεσον οὖν οἱ ἄνδρες τὸν ἀριθμὸν ὡς πεντακισχίλιοι.

Jesus said, 'Make the people recline.' Now there was much grass in the place. So the men reclined, about five thousand in number.

Command and executionοὖνJesus commands (aorist imperative Ποιήσατε), and the narrator notes the grassy setting (Passover season, spring — John 6:4). The count is of ἄνδρες ('men'), as in the Synoptics (Matt 14:21 adds 'besides women and children').
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb→ constative aorist (single utterance)λέγω/εἶπον: suppletive aorist; 'said.'
theNominativearticle (with subject)
ἸησοῦςJesusNominativesubject
ΠοιήσατεmakeAor Act Imper 2 Pl · ποιέωmain verb (command)→ constative aorist imperative (decisive command)ποιέω: 'do, make'; causative here with the infinitive ἀναπεσεῖν.
τοὺςtheAccusativearticle (with accusative object)
ἀνθρώπουςpeopleAccusativeaccusative object (causative: 'cause the people')ἄνθρωπος: 'person, human being'; generic here, gender-inclusive.
ἀναπεσεῖνto reclineAor Act Inf · ἀναπίπτωcomplementary infinitive (object of causative ποιήσατε)→ constative aorist infinitiveἀναπίπτω: 'recline, lean back'; the posture for a formal meal; Passover associations of the reclining meal.
ἦνwasImperf Act Indic 3 Sg · εἰμίmain verb (narrator aside)→ progressive imperfect (standing condition)
δέnowtransitional particle (narrator aside)
χόρτοςgrassNominativesubject of ἦνχόρτος: 'grass, hay'; the green grass confirms spring (Passover, v.4); echoed in Mark 6:39 ('green grass').
πολὺςmuchNominativepredicate adjective
ἐνinpreposition + dative (location)
τῷtheDativearticle
τόπῳplaceDativedative of locationτόπος: 'place'; the open field/hillside setting.
ἀνέπεσονreclinedAor Act Indic 3 Pl · ἀναπίπτωmain verb (execution of command)→ constative aorist (obedient action)ἀναπίπτω: 'recline'; the group obeys Jesus' word.
οὖνthereforeinferential particle (marks the execution consequent on the command)
οἱtheNominativearticle (with subject)
ἄνδρεςmenNominativesubjectἀνήρ: 'man, male'; the count is of males, as in Matt 14:21.
τὸνtheAccusativearticle (with cognate accusative)
ἀριθμὸνin numberAccusativeaccusative of respectἀριθμός: 'number'; the accusative of respect phrase τὸν ἀριθμόν specifies 'with respect to number.'
ὡςaboutapproximating particleὡς: 'about, approximately'; used with numerals in John for approximation (cf. 11:18; 19:14).
πεντακισχίλιοιfive thousandNominativepredicate nominative (approximate count)πεντακισχίλιοι: 'five thousand' (πεντάκις + χίλιοι); the only feeding miracle in all four Gospels.
11

ἔλαβεν οὖν τοὺς ἄρτους ὁ Ἰησοῦς καὶ εὐχαριστήσας διέδωκεν τοῖς ἀνακειμένοις, ὁμοίως καὶ ἐκ τῶν ὀψαρίων ὅσον ἤθελον.

Jesus then took the loaves, and having given thanks he distributed them to those who were reclining; likewise also the fish, as much as they wanted.

Action (the miracle proper)οὖνThe sequence λαμβάνω–εὐχαριστέω–διαδίδωμι (take–give-thanks–distribute) is the eucharistic triad in Johannine form; contrast Synoptic εὐλογήσας ('blessed'). The absence of any explicit multiplication formula is characteristic of John: the miracle is performed silently, the sign pointing beyond itself.
ἔλαβενtookAor Act Indic 3 Sg · λαμβάνωmain verb→ constative aorist (single action)λαμβάνω: 'take, receive'; initiates the eucharistic sequence.
οὖνtheninferential/sequential particle
τοὺςtheAccusativearticle
ἄρτουςloavesAccusativedirect objectἄρτος: the five barley loaves of v.9.
theNominativearticle
ἸησοῦςJesusNominativesubject
καὶandcoordinating conjunction
εὐχαριστήσαςhaving given thanksAor Act Ptcp Nom Sg Masc · εὐχαριστέωadverbial participle (antecedent action)εὐχαριστέω: 'give thanks, express gratitude'; from εὖ ('well') + χάρις ('grace'); the word from which 'eucharist' derives; chosen by John where the Synoptics use εὐλογέω.
διέδωκενdistributedAor Act Indic 3 Sg · διαδίδωμιmain verb (second in sequence)→ constative aorist (completed distribution)διαδίδωμι: 'distribute, give out'; the διά- prefix marks thoroughgoing distribution.
τοῖςthoseDativearticle (substantive participle)
ἀνακειμένοιςwho were recliningPres Mid Ptcp Dat Pl Masc · ἀνάκειμαιsubstantival participle (dative indirect object)ἀνάκειμαι: 'recline (at table)'; the formal meal posture; used of reclining guests.
ὁμοίωςlikewiseadverb (manner, elliptical for 'he distributed likewise')ὁμοίως: 'likewise, similarly.'
καὶalsoadverbial conjunction (adding the fish)
ἐκofpreposition + genitive (partitive)
τῶνtheGenitivearticle
ὀψαρίωνfishGenitivegenitive (partitive, object of ἐκ)ὀψάριον: small fish (see v.9).
ὅσονas much asAccusativecorrelative/relative pronoun (extent)ὅσος: 'as much/many as, whatever amount'; here with ἤθελον = 'as much as they wished.'
ἤθελονthey wantedImperf Act Indic 3 Pl · θέλωverb in correlative clause→ progressive imperfect (open-ended desire satisfied)θέλω: 'want, wish, will'; the imperfect suggests ongoing satisfaction.
12

ὡς δὲ ἐνεπλήσθησαν, λέγει τοῖς μαθηταῖς αὐτοῦ· Συναγάγετε τὰ περισσεύσαντα κλάσματα, ἵνα μή τι ἀπόληται.

And when they were satisfied, he said to his disciples, 'Gather up the fragments that are left over, so that nothing may be lost.'

Sequential action (post-meal command)δέThe verb ἀπόληται ('be lost / perish') recurs at v.27 and 39 with theological weight — Jesus will lose nothing of all the Father has given him. The gathering of fragments becomes a sign-within-a-sign.
ὡςwhentemporal conjunction
δέandcontinuative particle
ἐνεπλήσθησανthey were satisfiedAor Pass Indic 3 Pl · ἐμπίμπλημιverb in temporal clause→ constative aorist (state of completion)ἐμπίμπλημι: 'fill completely, satisfy'; the passive 'were filled/satisfied'; echoes the desert feeding (Ps 78:29 LXX).
λέγειsaidPres Act Indic 3 Sg · λέγωmain verb (historic present)→ historic present
τοῖςto theDativearticle
μαθηταῖςdisciplesDativedative indirect object
αὐτοῦhisGenitivegenitive of possession
ΣυναγάγετεGather upAor Act Imper 2 Pl · συνάγωmain verb (command)→ constative aorist imperative (single decisive action)συνάγω: 'gather together, collect'; used of assembling people and things.
τὰtheAccusativearticle (with participle substantive)
περισσεύσανταremainingAor Act Ptcp Acc Pl Neut · περισσεύωsubstantival participle (direct object: 'the things that remained over')περισσεύω: 'abound, exceed, be left over'; the aorist points to what was left after the meal.
κλάσματαfragmentsAccusativeappositive accusative (in apposition to τὰ περισσεύσαντα)κλάσμα: 'broken piece, fragment'; from κλάω ('break'); the word used for the bread-breaking action (cf. 1 Cor 11:24).
ἵναso thatpurpose conjunction
μήnotnegation particle (in purpose clause)
τιanythingNominativesubject of ἀπόληται (indefinite: 'anything')
ἀπόληταιbe lostAor Mid Subj 3 Sg · ἀπόλλυμιverb in purpose clause→ constative aorist subjunctiveἀπόλλυμι: 'destroy, lose, perish'; the middle ἀπόλλυμαι = 'be lost, perish'; theologically loaded in John (3:16; 6:27, 39; 10:28; 17:12; 18:9).
13

συνήγαγον οὖν, καὶ ἐγέμισαν δώδεκα κοφίνους κλασμάτων ἐκ τῶν πέντε ἄρτων τῶν κριθίνων ἃ ἐπερίσσευσαν τοῖς βεβρωκόσιν.

So they gathered them up and filled twelve baskets with fragments from the five barley loaves, left over by those who had eaten.

Execution and surplusοὖνTwelve baskets (δώδεκα κοφίνους) for twelve disciples — the surplus itself is a sign of superabundance. The same five barley loaves (ἄρτων τῶν κριθίνων) are named, tying the surplus explicitly to the miracle's starting material.
συνήγαγονthey gatheredAor Act Indic 3 Pl · συνάγωmain verb (obedient execution)→ constative aoristσυνάγω: 'gather together'; execution of the command in v.12.
οὖνthereforeinferential particle
καὶandcoordinating conjunction
ἐγέμισανthey filledAor Act Indic 3 Pl · γεμίζωmain verb (result)→ constative aorist (completion of filling)γεμίζω: 'fill, load'; causative form of γέμω ('be full').
δώδεκαtwelveAccusativenumeral (attributive with κοφίνους)δώδεκα: 'twelve'; indeclinable; the number of the disciples and the tribes of Israel.
κοφίνουςbasketsAccusativedirect objectκόφινος: a wicker basket; Jews carried these for food on travels (Juvenal, Satires 3.14). The Synoptics also use this term for this feeding (Σπυρίς for the 4000 feeding).
κλασμάτωνof fragmentsGenitivegenitive of contentκλάσμα: 'broken piece' (see v.12).
ἐκfrompreposition + genitive (source)
τῶνtheGenitivearticle
πέντεfiveGenitivenumeral (attributive)
ἄρτωνloavesGenitivegenitive (source: from the five loaves)
τῶνtheGenitivearticle
κριθίνωνbarleyGenitiveattributive genitive adjectiveκρίθινος: 'of barley' (see v.9).
whichNominativerelative pronoun (subject of ἐπερίσσευσαν)
ἐπερίσσευσανwere left overAor Act Indic 3 Pl · περισσεύωverb in relative clause→ constative aorist (state of surplus)περισσεύω: 'abound, be left over' (see v.12).
τοῖςthoseDativearticle (substantive participle)
βεβρωκόσινwho had eatenPerf Act Ptcp Dat Pl Masc · βιβρώσκωsubstantival participle (dative: left over by those who had eaten)βιβρώσκω: 'eat, consume'; the perfect participle βεβρωκόσιν = 'those who had eaten'; root related to βρῶμα ('food') and βρῶσις ('eating, food'), key terms in the discourse (v.27).
14

Οἱ οὖν ἄνθρωποι ἰδόντες ὃ ἐποίησεν σημεῖον ἔλεγον ὅτι Οὗτός ἐστιν ἀληθῶς ὁ προφήτης ὁ ἐρχόμενος εἰς τὸν κόσμον.

When the people therefore saw the sign that he had done, they were saying, 'This is truly the Prophet who is coming into the world.'

Response to the signοὖνThe crowd identifies Jesus as 'the Prophet who is coming into the world' — the eschatological prophet of Deut 18:15, 18 expected in Samaritan and Jewish messianism (cf. 1:21; 7:40). The imperfect ἔλεγον reflects ongoing exclamation.
ΟἱTheNominativearticle (with subject)
οὖνthereforeinferential particle
ἄνθρωποιpeopleNominativesubject
ἰδόντεςseeingAor Act Ptcp Nom Pl Masc · ὁράωadverbial participle (temporal / causal)ὁράω: 'see'; the aorist participle marks prior action: 'having seen.'
whichAccusativerelative pronoun (direct object of ἐποίησεν)
ἐποίησενhe had doneAor Act Indic 3 Sg · ποιέωverb in relative clause→ constative aorist
σημεῖονsignAccusativeobject complement / appositive accusative ('the sign which he had done')σημεῖον: 'sign'; the miracle is explicitly named a σημεῖον — but the crowd's response (wanting to make him king) shows they have not yet perceived its deeper significance.
ἔλεγονwere sayingImperf Act Indic 3 Pl · λέγωmain verb→ progressive imperfect (ongoing exclamation)
ὅτιthatconjunction (introducing direct speech / recitative ὅτι)
ΟὗτόςThisNominativedemonstrative subject
ἐστινisPres Act Indic 3 Sg · εἰμίcopula→ present (identification)
ἀληθῶςtrulyadverb (intensifier)ἀληθῶς: 'truly, really'; Johannine intensifier of assertion.
theNominativearticle (with title)
προφήτηςProphetNominativepredicate nominativeπροφήτης: 'prophet'; 'the Prophet' (with article) = the prophet of Deut 18:15, 18; cf. John 1:21; 7:40.
the oneNominativearticle (with substantive participle)
ἐρχόμενοςcomingPres Mid Ptcp Nom Sg Masc · ἔρχομαιsubstantival participle (defining the Prophet as the Coming One)ἔρχομαι: 'come'; ὁ ἐρχόμενος ('the Coming One') is a messianic title (Matt 11:3; John 11:27).
εἰςintopreposition + accusative (direction)
τὸνtheAccusativearticle
κόσμονworldAccusativeobject of εἰςκόσμος: 'world'; in John, the arena of God's redemptive activity (3:16) as well as the domain of opposition (1:10; 7:7).
15

Ἰησοῦς οὖν γνοὺς ὅτι μέλλουσιν ἔρχεσθαι καὶ ἁρπάζειν αὐτὸν ἵνα ποιήσωσιν βασιλέα, ἀνεχώρησεν πάλιν εἰς τὸ ὄρος αὐτὸς μόνος.

Therefore Jesus, knowing that they were about to come and seize him to make him king, withdrew again to the mountain by himself alone.

Withdrawal (response to misunderstanding)οὖνJesus' foreknowledge (γνούς) acts on the crowd's misguided messianism. The phrase αὐτὸς μόνος ('by himself alone') is emphatic — isolation reinforces Jesus' rejection of the political messianic role. The withdrawal echoes v.3 (the mountain).
ἸησοῦςJesusNominativesubject
οὖνthereforeinferential particle
γνοὺςknowingAor Act Ptcp Nom Sg Masc · γινώσκωadverbial participle (causal: knowing that…)γινώσκω: 'know, perceive'; the aorist participle = 'knowing / having perceived'; divine insight.
ὅτιthatconjunction (introducing the content of γνούς)
μέλλουσινthey were aboutPres Act Indic 3 Pl · μέλλωauxiliary verb (periphrastic near-future)→ present (imminent intention)μέλλω: 'be about to, intend.'
ἔρχεσθαιto comePres Mid Inf · ἔρχομαιcomplementary infinitive (with μέλλω)
καὶandcoordinating conjunction (connecting the two infinitives)
ἁρπάζεινto seizePres Act Inf · ἁρπάζωcomplementary infinitive (coordinate with ἔρχεσθαι)ἁρπάζω: 'seize, snatch by force'; a strong word implying coercive action; used of the wolf snatching sheep (10:12) and of stealing (10:28).
αὐτὸνhimAccusativedirect object of ἁρπάζειν
ἵναin order topurpose conjunction
ποιήσωσινmakeAor Act Subj 3 Pl · ποιέωverb in purpose clause→ constative aorist subjunctiveποιέω: 'make'; ποιεῖν βασιλέα = 'make (someone) king,' a Greek idiom.
βασιλέαkingAccusativeobject complement (double accusative with ποιήσωσιν αὐτόν)βασιλεύς: 'king'; the crowd's desire is for a political-military deliverer; Jesus rejects this throughout John (18:36).
ἀνεχώρησενwithdrewAor Act Indic 3 Sg · ἀναχωρέωmain verb→ constative aorist (deliberate withdrawal)ἀναχωρέω: 'withdraw, retire'; used of Jesus' strategic withdrawals in the Gospels (Matt 2:22; 4:12; 12:15; 14:13; John 6:15).
πάλινagainadverb (repetition, referring back to v.3)πάλιν: 'again'; refers to the mountain of v.3.
εἰςtopreposition + accusative (direction)
τὸtheAccusativearticle
ὄροςmountainAccusativeobject of εἰςὄρος: the mountain of v.3.
αὐτὸςhe himselfNominativeintensive pronoun (emphatic subject)
μόνοςaloneNominativepredicate adjective (in apposition to subject)μόνος: 'alone, only'; αὐτὸς μόνος is a Hebrew-style double emphasis ('he himself, alone').
16

Ὡς δὲ ὀψία ἐγένετο, κατέβησαν οἱ μαθηταὶ αὐτοῦ ἐπὶ τὴν θάλασσαν,

When evening came, his disciples went down to the sea,

Temporal scene-shiftδέThe evening descent to the sea pivots from the feeding miracle to the sea-walking epiphany. The disciples embark without Jesus (v.17) — his absence is the precondition for his dramatic appearance.
ὩςWhentemporal conjunction
δέandcontinuative particle
ὀψίαeveningNominativesubject of ἐγένετοὀψία: 'evening, late hour'; used as a noun (from ὄψιος, 'late'); the time after the feeding.
ἐγένετοcameAor Mid Indic 3 Sg · γίνομαιverb in temporal clause (wayehî idiom: 'it came to pass that')→ constative aoristγίνομαι: 'become, come to pass'; ὀψία ἐγένετο is a standard temporal formula.
κατέβησανwent downAor Act Indic 3 Pl · καταβαίνωmain verb→ constative aoristκαταβαίνω: 'go down, descend'; contrast with ἀνῆλθεν (v.3) — the disciples now descend from the mountain.
οἱtheNominativearticle
μαθηταὶdisciplesNominativesubject
αὐτοῦhisGenitivegenitive of possession
ἐπὶtopreposition + accusative (direction toward)
τὴνtheAccusativearticle
θάλασσανseaAccusativeobject of ἐπίθάλασσα: the Sea of Galilee (cf. v.1).
17

καὶ ἐμβάντες εἰς πλοῖον ἤρχοντο πέραν τῆς θαλάσσης εἰς Καφαρναούμ. καὶ σκοτία ἤδη ἐγεγόνει καὶ οὔπω ἐληλύθει πρὸς αὐτοὺς ὁ Ἰησοῦς.

and getting into a boat, they were going across the sea toward Capernaum. And it was already dark, and Jesus had not yet come to them.

Background (narrative setting for epiphany)καίThree background notes: they are crossing in a boat, it is already dark (σκοτία ἤδη ἐγεγόνει — pluperfect), and Jesus has not yet come to them (οὔπω ἐληλύθει — pluperfect). Darkness in John carries theological weight (1:5; 3:19; 8:12; 12:35–46).
καὶandcoordinating conjunction
ἐμβάντεςgetting intoAor Act Ptcp Nom Pl Masc · ἐμβαίνωadverbial participle (attendant circumstance)ἐμβαίνω: 'step into, embark'; technical term for boarding a boat.
εἰςintopreposition + accusative (direction)
πλοῖονa boatAccusativeobject of εἰςπλοῖον: 'boat, ship'; the fishing vessel on the lake.
ἤρχοντοthey were goingImperf Mid Indic 3 Pl · ἔρχομαιmain verb→ progressive imperfect (ongoing crossing)ἔρχομαι: 'go, come'; imperfect = they were in the process of crossing.
πέρανacrossadverbial preposition (direction across water)
τῆςtheGenitivearticle
θαλάσσηςseaGenitivegenitive (object of πέραν)
εἰςtowardpreposition + accusative (destination)
ΚαφαρναούμCapernaumAccusativeobject of εἰς (destination)Καφαρναούμ: indeclinable; 'Capernaum' (Heb. כְּפַר נַחוּם, 'village of Nahum'); Jesus' Galilean base.
καὶandcoordinating conjunction (introducing first background note)
σκοτίαdarknessNominativesubjectσκοτία: 'darkness'; Johannine thematic term (1:5; 8:12; 12:35–46); here literal but symbolic.
ἤδηalreadytemporal adverbἤδη: 'already, by this time'; marks the darkness as having fully arrived.
ἐγεγόνειhad comePluperf Act Indic 3 Sg · γίνομαιmain verb (background narrative)→ pluperfect (state of completed becoming: darkness had fully set in)γίνομαι: 'become, come to be'; pluperfect indicates a state of affairs already complete.
καὶandcoordinating conjunction (introducing second background note)
οὔπωnot yettemporal negation adverbοὔπω: 'not yet'; builds suspense.
ἐληλύθειhad comePluperf Act Indic 3 Sg · ἔρχομαιmain verb (negative pluperfect)→ pluperfect (state of non-arrival: he had not yet come to them)ἔρχομαι: 'come'; pluperfect ἐληλύθει contrasts the disciples' crossing with Jesus' absence.
πρὸςtopreposition + accusative (direction/reference)
αὐτοὺςthemAccusativeobject of πρός
theNominativearticle
ἸησοῦςJesusNominativesubject of ἐληλύθει
18

ἥ τε θάλασσα ἀνέμου μεγάλου πνέοντος διεγείρετο.

The sea was being stirred up because a strong wind was blowing.

Circumstantial detail (escalating danger)τεThe enclitic τε adds a further scene-detail. The imperfects (πνέοντος / διεγείρετο) paint the ongoing, worsening conditions. The disciples are alone on a dark, storm-tossed sea — the full typological setting for a divine theophany.
theNominativearticle (with subject)
τεandenclitic connective particle (lighter than καί)τε: a lighter connective than καί, often adding a closely related circumstance.
θάλασσαseaNominativesubject
ἀνέμουwindGenitivegenitive absolute (with participial phrase: 'a strong wind blowing')ἄνεμος: 'wind'; subject of the genitive absolute construction.
μεγάλουstrongGenitiveattributive adjective (with ἀνέμου in genitive absolute)μέγας: 'great, large, strong.'
πνέοντοςblowingPres Act Ptcp Gen Sg Masc · πνέωgenitive absolute participleπνέω: 'blow (of wind)'; from which πνεῦμα ('spirit, wind, breath').
διεγείρετοwas being stirred upImperf Pass Indic 3 Sg · διεγείρωmain verb→ progressive imperfect (continuous agitation)διεγείρω: 'arouse, stir up thoroughly'; the διά- prefix intensifies the disturbance.
19

ἐληλακότες οὖν ὡς σταδίους εἴκοσι πέντε ἢ τριάκοντα θεωροῦσιν τὸν Ἰησοῦν περιπατοῦντα ἐπὶ τῆς θαλάσσης καὶ ἐγγὺς τοῦ πλοίου γινόμενον, καὶ ἐφοβήθησαν.

When they had rowed about twenty-five or thirty stadia, they beheld Jesus walking on the sea and drawing near to the boat, and they were frightened.

Sequential (crisis: Jesus appears)οὖνThe perfect participle ἐληλακότες ('having rowed') marks completed distance before the vision. The historic present θεωροῦσιν ('they behold') gives the theophany maximum vividness. Twenty-five to thirty stadia ≈ 3–4 miles, mid-lake.
ἐληλακότεςhaving rowedPerf Act Ptcp Nom Pl Masc · ἐλαύνωadverbial participle (temporal: after having rowed)ἐλαύνω: 'drive, row'; of driving a boat with oars; here in the perfect, 'having rowed (so far).'
οὖνthereforeinferential/sequential particle
ὡςaboutapproximating particle (with numeral)
σταδίουςstadiaAccusativeaccusative of extent (distance covered)στάδιον: a unit of length, c. 185m; 25–30 stadia ≈ 4.6–5.5 km, roughly half-way across the lake.
εἴκοσιtwentyAccusativenumeral (with πέντε: twenty-five)εἴκοσι: 'twenty'; indeclinable.
πέντεfiveAccusativenumeral (combined: twenty-five)
ordisjunctive conjunction (approximate range)
τριάκονταthirtyAccusativenumeral (upper bound of approximation)τριάκοντα: 'thirty'; indeclinable.
θεωροῦσινthey beheldPres Act Indic 3 Pl · θεωρέωmain verb (historic present)→ historic present (vivid theophany)θεωρέω: 'behold, observe attentively'; stronger than ὁράω — deliberate, sustained watching.
τὸνtheAccusativearticle (with direct object)
ἸησοῦνJesusAccusativedirect object of θεωροῦσιν
περιπατοῦνταwalkingPres Act Ptcp Acc Sg Masc · περιπατέωobject-complement participle (double accusative: they saw Jesus walking)περιπατέω: 'walk around, walk'; ἐπὶ τῆς θαλάσσης = 'on the sea' — the theophanic walking on water echoes Job 9:8 LXX (God 'walks on the sea as on solid ground').
ἐπὶonpreposition + genitive (surface: on top of)ἐπί + gen.: 'upon, on top of'; distinguishes surface-walking from wading.
τῆςtheGenitivearticle
θαλάσσηςseaGenitivegenitive object of ἐπί
καὶandcoordinating conjunction
ἐγγὺςnearpredicate adjective/adverb (proximity)
τοῦtheGenitivearticle
πλοίουboatGenitivegenitive (with ἐγγύς: 'near the boat')
γινόμενονbecomingPres Mid Ptcp Acc Sg Masc · γίνομαιobject-complement participle (coordinate: 'and becoming near the boat')γίνομαι: 'become, draw near'; γίνεσθαι ἐγγύς = 'draw near, come close.'
καὶandcoordinating conjunction
ἐφοβήθησανthey were frightenedAor Pass Indic 3 Pl · φοβέομαιmain verb (second clause: their response)→ constative aorist (sudden onset of fear)φοβέομαι: 'fear, be afraid'; the aorist passive marks the sudden seizure of fear characteristic of theophany.
20

ὁ δὲ λέγει αὐτοῖς· Ἐγώ εἰμι· μὴ φοβεῖσθε.

But he said to them, 'I am; do not be afraid.'

Theophanic self-disclosureδέThe primary crux of the chapter: ἐγώ εἰμι functions simultaneously as (a) natural identification ('it is I'), assuring the terrified disciples; and (b) the divine name formula of Exod 3:14 LXX (ἐγώ εἰμι ὁ ὤν) and Isa 43:10 (ἐγώ εἰμι), giving the phrase theophanic resonance throughout John (8:24, 28, 58; 13:19; 18:5–8). The command μὴ φοβεῖσθε ('stop fearing') is the standard theophanic reassurance (Dan 10:12; Rev 1:17).
heNominativearticle used as pronoun (demonstrative/resumptive)
δέbutadversative/transitional particle
λέγειsaidPres Act Indic 3 Sg · λέγωmain verb (historic present)→ historic present
αὐτοῖςto themDativedative indirect object
ἘγώINominativeintensive subject pronounἐγώ: the emphatic first-person pronoun; its emphatic use before εἰμι in John is characteristic of the 'I am' formula.
εἰμιamPres Act Indic 1 Sg · εἰμίmain verb (absolute ἐγώ εἰμι — theophanic formula / natural identification)→ present absolute (self-identification)εἰμί: 'I am'; ἐγώ εἰμι without a predicate: (1) natural: 'it is I' (identification); (2) theological: the divine Name formula (Exod 3:14 LXX; Isa 43:10; Isa 48:12 LXX); both levels operate simultaneously in John. The absolute use recurs at 8:24, 28, 58; 13:19; 18:5–8.
μήnotnegation (in prohibition)
φοβεῖσθεbe afraidPres Mid Imper 2 Pl · φοβέομαιmain verb (prohibition with μή + present imperative: 'stop being afraid')→ present imperative (prohibition: cease an ongoing action)φοβέομαι: 'fear, be afraid'; μὴ + present imperative = 'stop fearing'; the standard theophanic reassurance (cf. Dan 10:12 LXX; Isa 41:10; Rev 1:17).
21

ἤθελον οὖν λαβεῖν αὐτὸν εἰς τὸ πλοῖον, καὶ εὐθέως ἐγένετο τὸ πλοῖον ἐπὶ τῆς γῆς εἰς ἣν ὑπῆγον.

Then they were glad to take him into the boat, and at once the boat was at the land toward which they were going.

Resolution (miracle of arrival)οὖνJohn's version of the sea-walking omits any account of Jesus actually boarding; instead, immediately (εὐθέως) the boat is at the destination — a second miracle framing the first. The disciples' willingness (ἤθελον) contrasts with their earlier fear.
ἤθελονthey were gladImperf Act Indic 3 Pl · θέλωmain verb→ progressive imperfect (eager willingness)θέλω: 'want, wish'; here 'they were willing, glad'; the imperfect signals immediate, eager readiness — contrast with the fear of v.19.
οὖνtheninferential/sequential particle
λαβεῖνto takeAor Act Inf · λαμβάνωcomplementary infinitive (object of ἤθελον)→ constative aorist infinitiveλαμβάνω: 'take, receive.'
αὐτὸνhimAccusativedirect object of λαβεῖν
εἰςintopreposition + accusative (direction)
τὸtheAccusativearticle
πλοῖονboatAccusativeobject of εἰς
καὶandcoordinating conjunction
εὐθέωςimmediatelyadverb (immediacy)εὐθέως: 'immediately, at once'; a Markan-style adverb appearing here in John; the miraculous instantaneousness.
ἐγένετοwasAor Mid Indic 3 Sg · γίνομαιmain verb (second clause)→ constative aorist (sudden miraculous arrival)γίνομαι: 'become, come to be'; the boat 'came to be' at the land — the miracle of instant arrival.
τὸtheNominativearticle
πλοῖονboatNominativesubject of ἐγένετο
ἐπὶatpreposition + genitive (location: at the shore)
τῆςtheGenitivearticle
γῆςlandGenitivegenitive object of ἐπί (location at the shore)γῆ: 'land, earth, ground'; the shore of Capernaum.
εἰςtowardpreposition + accusative (direction they had been heading)
ἣνwhichAccusativerelative pronoun (object of ὑπῆγον: the land toward which they were heading)
ὑπῆγονthey were goingImperf Act Indic 3 Pl · ὑπάγωverb in relative clause→ progressive imperfect (their ongoing direction of travel)ὑπάγω: 'go, go away, depart'; a Johannine favorite (47× in John).
22

Τῇ ἐπαύριον ὁ ὄχλος ὁ ἑστηκὼς πέραν τῆς θαλάσσης εἶδον ὅτι πλοιάριον ἄλλο οὐκ ἦν ἐκεῖ εἰ μὴ ἓν, καὶ ὅτι οὐ συνεισῆλθεν τοῖς μαθηταῖς αὐτοῦ ὁ Ἰησοῦς εἰς τὸ πλοῖον, ἀλλὰ μόνοι οἱ μαθηταὶ αὐτοῦ ἀπῆλθον·

On the next day the crowd that had been standing on the other side of the sea saw that there had been only one small boat there, and that Jesus had not entered the boat with his disciples, but that his disciples had gone away alone.

Explanatory (the crowd's puzzlement)asyndetonA complex explanatory sentence setting up the crowd's question (v.25). They know Jesus did not board the disciples' boat — and yet he is now in Capernaum. Their perplexity motivates the crossing.
Τῇon theDativearticle (dative temporal)
ἐπαύριονnext dayDativedative of time (Τῇ ἐπαύριον: 'on the next day')ἐπαύριον: 'on the next day, the morrow'; used adverbially with the dative article.
theNominativearticle (with subject)
ὄχλοςcrowdNominativesubject
the oneNominativearticle (with substantive participle)
ἑστηκὼςstandingPerf Act Ptcp Nom Sg Masc · ἵστημιsubstantival participle (attributive: the crowd that had been standing)ἵστημι: 'stand'; perfect participle ἑστηκώς = resultant state.
πέρανon the other sideadverb of location
τῆςof theGenitivearticle
θαλάσσηςseaGenitivegenitive (object of πέραν)
εἶδονsawAor Act Indic 3 Pl · ὁράωmain verb→ constative aorist
ὅτιthatconjunction (first content clause of εἶδον)
πλοιάριονsmall boatNominativesubject of ἦνπλοιάριον: diminutive of πλοῖον.
ἄλλοotherNominativeattributive adjective
οὐκnotnegation
ἦνwasImperf Act Indic 3 Sg · εἰμίverb in ὅτι clause→ progressive imperfect
ἐκεῖthereadverb of place
εἰexceptexception particle (εἰ μή = 'except')
μὴnotnegation in exception phrase
ἓνoneNominativepredicate (exception: only one)
καὶandcoordinating conjunction (introducing second ὅτι clause)
ὅτιthatconjunction (second content clause of εἶδον)
οὐnotnegation
συνεισῆλθενhad entered withAor Act Indic 3 Sg · συνεισέρχομαιverb in second ὅτι clause→ constative aoristσυνεισέρχομαι: 'enter together with'; only 2× in NT (here and v.22).
τοῖςtheDativearticle
μαθηταῖςdisciplesDativedative of association (συν- prefix + dat.)
αὐτοῦhisGenitivegenitive of possession
theNominativearticle
ἸησοῦςJesusNominativesubject of συνεισῆλθεν
εἰςintopreposition + accusative
τὸtheAccusativearticle
πλοῖονboatAccusativeobject of εἰς
ἀλλὰbutstrong adversative conjunction
μόνοιaloneNominativepredicate adjective (the disciples went without Jesus)μόνος: 'alone, only.'
οἱtheNominativearticle
μαθηταὶdisciplesNominativesubject of ἀπῆλθον
αὐτοῦhisGenitivegenitive of possession
ἀπῆλθονhad gone awayAor Act Indic 3 Pl · ἀπέρχομαιverb in implied third clause (the disciples departed)→ constative aoristἀπέρχομαι: 'go away, depart.'
23

ἄλλα δὲ ἦλθεν πλοιάρια ἐκ Τιβεριάδος ἐγγὺς τοῦ τόπου ὅπου ἔφαγον τὸν ἄρτον εὐχαριστήσαντος τοῦ κυρίου.

Other small boats came from Tiberias, near the place where they had eaten the bread after the Lord had given thanks.

Explanatory aside (how the crowd crossed)δέA narrator's aside explaining the means by which the crowd crossed. The genitive absolute εὐχαριστήσαντος τοῦ κυρίου ('after the Lord gave thanks') employs the early liturgical title 'Lord' for Jesus and echoes v.11.
ἄλλαotherNominativeattributive adjective (with πλοιάρια)
δέandcontinuative particle
ἦλθενcameAor Act Indic 3 Sg · ἔρχομαιmain verb (singular with plural neuter subject)→ constative aorist
πλοιάριαsmall boatsNominativesubject (plural neuter)πλοιάριον: 'small boat.'
ἐκfrompreposition + genitive (source)
ΤιβεριάδοςTiberiasGenitivegenitive of sourceΤιβεριάς: city on the western shore of the lake.
ἐγγύςnearadverb (proximity to the feeding site)
τοῦtheGenitivearticle
τόπουplaceGenitivegenitive with ἐγγύςτόπος: 'place'; the site of the feeding miracle.
ὅπουwhererelative adverb of place
ἔφαγονthey ateAor Act Indic 3 Pl · ἐσθίωverb in relative clause→ constative aoristἐσθίω: 'eat' (suppletive aorist ἔφαγον).
τὸνtheAccusativearticle
ἄρτονbreadAccusativedirect objectἄρτος: 'the bread' of the miracle.
εὐχαριστήσαντοςhaving given thanksAor Act Ptcp Gen Sg Masc · εὐχαριστέωgenitive absolute participle (temporal)εὐχαριστέω: 'give thanks' (see v.11).
τοῦtheGenitivearticle (subject of genitive absolute)
κυρίουLordGenitivesubject of genitive absoluteκύριος: 'Lord'; the use of the absolute κύριος for Jesus signals an early confessional or liturgical register; less common in the body of John than in the resurrection narrative.
24

ὅτε οὖν εἶδεν ὁ ὄχλος ὅτι Ἰησοῦς οὐκ ἔστιν ἐκεῖ οὐδὲ οἱ μαθηταὶ αὐτοῦ, ἐνέβησαν αὐτοὶ εἰς τὰ πλοιάρια καὶ ἦλθον εἰς Καφαρναοὺμ ζητοῦντες τὸν Ἰησοῦν.

So when the crowd saw that Jesus was not there, nor his disciples, they themselves got into the boats and came to Capernaum, seeking Jesus.

Action consequent on the crowd's perceptionοὖνThe participle ζητοῦντες ('seeking') echoes and anticipates v.26 — the crowd's seeking will be diagnosed as motivated by bread, not signs.
ὅτεwhentemporal conjunction
οὖνthereforeinferential particle
εἶδενsawAor Act Indic 3 Sg · ὁράωverb in temporal clause→ constative aorist
theNominativearticle
ὄχλοςcrowdNominativesubject of εἶδεν
ὅτιthatconjunction (content of εἶδεν)
ἸησοῦςJesusNominativesubject of ἔστιν
οὐκnotnegation
ἔστινisPres Act Indic 3 Sg · εἰμίexistential verb→ present (absence)
ἐκεῖthereadverb of place
οὐδέnornegative coordinate conjunction
οἱtheNominativearticle
μαθηταὶdisciplesNominativesubject (coordinated with Ἰησοῦς)
αὐτοῦhisGenitivegenitive of possession
ἐνέβησανgot intoAor Act Indic 3 Pl · ἐμβαίνωmain verb (first action)→ constative aoristἐμβαίνω: 'board, step into.'
αὐτοὶthey themselvesNominativeintensive pronoun (emphatic)
εἰςintopreposition + accusative (direction)
τὰtheAccusativearticle
πλοιάριαboatsAccusativeobject of εἰς
καὶandcoordinating conjunction
ἦλθονcameAor Act Indic 3 Pl · ἔρχομαιmain verb (second action)→ constative aorist
εἰςtopreposition + accusative (destination)
ΚαφαρναοὺμCapernaumAccusativeobject of εἰςΚαφαρναούμ: 'Capernaum.'
ζητοῦντεςseekingPres Act Ptcp Nom Pl Masc · ζητέωadverbial participle (purpose/manner)ζητέω: 'seek'; thematic verb in John; their seeking will be critiqued in v.26.
τὸνtheAccusativearticle
ἸησοῦνJesusAccusativeobject of ζητοῦντες
25

καὶ εὑρόντες αὐτὸν πέραν τῆς θαλάσσης εἶπον αὐτῷ· Ῥαββί, πότε ὧδε γέγονας;

And when they found him on the other side of the sea, they said to him, 'Rabbi, when did you get here?'

Setting for the discourse (the crowd's question)καίThe crowd addresses Jesus as 'Rabbi.' Their question (πότε ὧδε γέγονας;) expresses puzzlement about his arrival; Jesus redirects from logistics to motive.
καὶandcoordinating conjunction
εὑρόντεςhaving foundAor Act Ptcp Nom Pl Masc · εὑρίσκωadverbial participle (temporal/attendant)εὑρίσκω: 'find.'
αὐτὸνhimAccusativedirect object of εὑρόντες
πέρανon the other sideadverb of location
τῆςof theGenitivearticle
θαλάσσηςseaGenitivegenitive (object of πέραν)
εἶπονsaidAor Act Indic 3 Pl · λέγωmain verb→ constative aorist
αὐτῷto himDativedative indirect object
ῬαββίRabbiVocativevocative (direct address)Ῥαββί: Aramaic רַבִּי, 'my great one, my teacher'; John translates it as διδάσκαλος at 1:38.
πότεwheninterrogative adverb (time)
ὧδεhereadverb of place
γέγοναςhave you comePerf Act Indic 2 Sg · γίνομαιmain verb (interrogative)→ intensive perfect (resultant state: 'when did you come to be here?')γίνομαι: 'become, arrive'; the perfect stresses the state of presence.
26

ἀπεκρίθη αὐτοῖς ὁ Ἰησοῦς καὶ εἶπεν· Ἀμὴν ἀμὴν λέγω ὑμῖν, ζητεῖτέ με οὐχ ὅτι εἴδετε σημεῖα, ἀλλ᾽ ὅτι ἐφάγετε ἐκ τῶν ἄρτων καὶ ἐχορτάσθητε.

Jesus answered them and said, 'Truly, truly, I say to you, you are seeking me not because you saw signs, but because you ate the loaves and were satisfied.'

Corrective diagnosis (structural hinge)asyndetonἈμὴν ἀμὴν λέγω ὑμῖν is unique to John (25×); in the Synoptics only single 'amen.' Jesus diagnoses the crowd's motive: not because they perceived signs pointing to his identity, but because they were physically satisfied (χορτάζω). This is the pivotal verse of the chapter.
ἀπεκρίθηansweredAor Pass Indic 3 Sg · ἀποκρίνομαιmain verb→ constative aoristἀποκρίνομαι: 'answer, respond.'
αὐτοῖςthemDativedative indirect object
theNominativearticle
ἸησοῦςJesusNominativesubject
καὶandcoordinating conjunction (Semitic ἀπεκρίθη … καὶ εἶπεν idiom)
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (Semitic double verb with ἀπεκρίθη)→ constative aorist
ἈμὴνTrulysolemn affirmation particle (first amen)ἀμήν: Hebrew/Aramaic אָמֵן, 'truly, so be it'; as introductory particle unique to Jesus in the Gospels; John's double form is distinctive.
ἀμὴνtrulysolemn affirmation particle (second amen)
λέγωI sayPres Act Indic 1 Sg · λέγωperformative main verb→ performative presentλέγω: 'say'; the formula asserts prophetic authority.
ὑμῖνto youDativedative indirect object (addressee)
ζητεῖτέyou seekPres Act Indic 2 Pl · ζητέωmain verb (diagnosis)→ present (ongoing characterization of motive)ζητέω: 'seek'; diagnostic statement about the crowd's real motive.
μεmeAccusativedirect object
οὐχnotnegation (before rough breathing)
ὅτιbecausecausal conjunction (first: 'not because')
εἴδετεyou sawAor Act Indic 2 Pl · ὁράωverb in first causal clause→ constative aoristὁράω: 'see'; seeing signs without perceiving their significance — cf. 2:23.
σημεῖαsignsAccusativedirect object of εἴδετεσημεῖον: 'sign'; the crowd saw but did not perceive.
ἀλλ᾽butstrong adversative conjunction (elided before vowel)
ὅτιbecausecausal conjunction (second: 'but because')
ἐφάγετεyou ateAor Act Indic 2 Pl · ἐσθίωverb in second causal clause→ constative aoristἐσθίω: 'eat' (suppletive aorist ἔφαγον).
ἐκofpreposition + genitive (partitive)
τῶνtheGenitivearticle
ἄρτωνloavesGenitivegenitive (partitive: ate of the loaves)ἄρτος: 'bread, loaf.'
καὶandcoordinating conjunction
ἐχορτάσθητεwere satisfiedAor Pass Indic 2 Pl · χορτάζωmain verb (coordinate with ἐφάγετε)→ constative aorist (satisfaction reached)χορτάζω: 'fill to satisfaction'; from χόρτος ('grass, fodder'); used both of animals being fed and human satiation; the Beatitude of hunger (Matt 5:6) uses the future passive χορτασθήσονται.
27

ἐργάζεσθε μὴ τὴν βρῶσιν τὴν ἀπολλυμένην, ἀλλὰ τὴν βρῶσιν τὴν μένουσαν εἰς ζωὴν αἰώνιον, ἣν ὁ υἱὸς τοῦ ἀνθρώπου ὑμῖν δώσει· τοῦτον γὰρ ὁ πατὴρ ἐσφράγισεν, ὁ θεός.

'Do not work for the food that perishes, but for the food that endures to eternal life, which the Son of Man will give you; for it is he whom God the Father has sealed.'

Command + promise (the discourse proper begins)asyndetonThe imperatives and the promise pivot the exchange from the past eating to the future gift. βρῶσις ('food, eating') contrasts the perishing and the abiding; ζωὴ αἰώνιος ('eternal life') is the Johannine summary of the ultimate good. The sealing (ἐσφράγισεν) of the Son by the Father denotes divine commissioning and authentication.
ἐργάζεσθεworkPres Mid Imper 2 Pl · ἐργάζομαιmain verb (command)→ present imperative (ongoing exhortation)ἐργάζομαι: 'work, labor'; the metaphor of 'working for food' picks up on v.28 where the crowd asks 'what must we do to work the works of God?'
μὴnotnegation (prohibition with present imperative)
τὴνtheAccusativearticle
βρῶσινfoodAccusativedirect object (first: perishing food)βρῶσις: 'eating, food'; verbal noun from βιβρώσκω ('eat'); paired with ἀπόλλυμι ('perish') — ironically using the same verb as v.12 (μή τι ἀπόληται).
τὴνtheAccusativearticle (with participial modifier)
ἀπολλυμένηνthat perishesPres Pass Ptcp Acc Sg Fem · ἀπόλλυμιattributive participle (defining the perishing food)ἀπόλλυμι: 'perish, be lost'; the present participle = ongoing process of perishing; contrast with μένουσαν below.
ἀλλὰbutstrong adversative conjunction
τὴνtheAccusativearticle
βρῶσινfoodAccusativedirect object (second: enduring food)βρῶσις: 'food' (second occurrence — the abiding food).
τὴνtheAccusativearticle (with attributive participle)
μένουσανthat enduresPres Act Ptcp Acc Sg Fem · μένωattributive participleμένω: 'remain, abide, endure'; the Johannine verb par excellence for eternal, unshakeable relationship (15:4–10; 1 John 2:27).
εἰςtopreposition + accusative (direction/result)
ζωὴνlifeAccusativeobject of εἰςζωή: 'life'; Johannine key term (36× in John); with αἰώνιος, 'eternal life,' the primary theological gift.
αἰώνιονeternalAccusativeattributive adjectiveαἰώνιος: 'eternal, age-long'; from αἰών ('age'); not merely unending duration but participation in the life of the age to come.
ἣνwhichAccusativerelative pronoun (direct object of δώσει)
theNominativearticle (with subject)
υἱὸςSonNominativesubject of δώσειυἱός: 'Son'; the Johannine title ὁ υἱὸς τοῦ ἀνθρώπου is the primary self-designation of Jesus in the Gospels.
τοῦof theGenitivearticle
ἀνθρώπουmanGenitivegenitive (ὁ υἱὸς τοῦ ἀνθρώπου = 'the Son of Man')ἄνθρωπος: 'human being'; ὁ υἱὸς τοῦ ἀνθρώπου evokes Dan 7:13–14 — the heavenly figure who receives dominion; in John it is associated especially with the descent/ascent and the cross (3:13–14; 6:53, 62; 8:28; 12:23; 13:31).
ὑμῖνto youDativedative indirect object
δώσειwill giveFut Act Indic 3 Sg · δίδωμιverb in relative clause (promise)→ predictive futureδίδωμι: 'give'; the giving of eternal life is the Son's mission in John (3:16; 6:37–40; 10:28; 17:2).
τοῦτονhimAccusativedirect object (demonstrative, proleptic: referring to ὁ υἱὸς τοῦ ἀνθρώπου)
γάρforexplanatory/causal conjunction
theNominativearticle (with subject)
πατὴρFatherNominativesubject of ἐσφράγισενπατήρ: 'Father'; the Johannine dominant title for God (118× in John).
ἐσφράγισενhas sealedAor Act Indic 3 Sg · σφραγίζωmain verb (grounding clause)→ constative aorist (completed act of commissioning)σφραγίζω: 'seal, set a seal on'; the sealing of the Son by the Father = divine authentication/commissioning; the aorist looks back to the incarnation / baptism (cf. 1:33; 3:33–34).
theNominativearticle (appositive to πατήρ)
θεόςGodNominativeappositive nominative (God = the Father)θεός: 'God'; the appositive ὁ θεός identifies the Father as God, distinguishing the persons.
28

Εἶπον οὖν πρὸς αὐτόν· Τί ποιῶμεν ἵνα ἐργαζώμεθα τὰ ἔργα τοῦ θεοῦ;

So they said to him, 'What must we do to work the works of God?'

Question (seeking a works-based program)οὖνThe crowd misunderstands Jesus' metaphor of 'working for food': they hear a call to works-righteousness and ask what deeds God requires. Jesus' answer (v.29) reframes work as trust.
ΕἶπονThey saidAor Act Indic 3 Pl · λέγωmain verb→ constative aorist
οὖνthereforeinferential particle
πρὸςtopreposition + accusative (direction of address)
αὐτόνhimAccusativeobject of πρός
ΤίWhatAccusativeinterrogative pronoun (direct object of ποιῶμεν)
ποιῶμενmust we doPres Act Subj 1 Pl · ποιέωdeliberative subjunctive (indirect question via τί)→ deliberative present subjunctiveποιέω: 'do, make.'
ἵναso thatpurpose conjunction
ἐργαζώμεθαwe may workPres Mid Subj 1 Pl · ἐργάζομαιverb in purpose clause→ present subjunctive (ongoing endeavor)ἐργάζομαι: 'work, labor'; the crowd picks up the verb from v.27 and applies it to moral performance.
τὰtheAccusativearticle
ἔργαworksAccusativedirect objectἔργον: 'work, deed'; τὰ ἔργα τοῦ θεοῦ = 'the works God requires'; Jesus will reinterpret it as a single act of faith.
τοῦofGenitivearticle
θεοῦGodGenitivegenitive of origin/subjective (works that God prescribes)
29

ἀπεκρίθη ὁ Ἰησοῦς καὶ εἶπεν αὐτοῖς· Τοῦτό ἐστιν τὸ ἔργον τοῦ θεοῦ, ἵνα πιστεύητε εἰς ὃν ἀπέστειλεν ἐκεῖνος.

Jesus answered and said to them, 'This is the work of God, that you believe in him whom he has sent.'

Answer (faith = the one work)asyndetonThe single plural 'works' is collapsed into a single 'work': πιστεύειν εἰς ὃν ἀπέστειλεν ἐκεῖνος — 'believing into the one whom he sent.' The ἵνα clause is epexegetical. This is the Johannine summary of salvation: faith is the work that appropriates God's gift.
ἀπεκρίθηansweredAor Pass Indic 3 Sg · ἀποκρίνομαιmain verb→ constative aorist
theNominativearticle
ἸησοῦςJesusNominativesubject
καὶandcoordinating conjunction (Semitic idiom with ἀπεκρίθη)
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (Semitic double verb)→ constative aorist
αὐτοῖςto themDativedative indirect object
ΤοῦτόThisNominativedemonstrative subject (cataphoric: 'this = what follows')
ἐστινisPres Act Indic 3 Sg · εἰμίcopula→ present (definitional identification)
τὸtheNominativearticle (with predicate nominative)
ἔργονworkNominativepredicate nominativeἔργον: 'work, deed'; now singular — faith is the single encompassing 'work.'
τοῦofGenitivearticle
θεοῦGodGenitivegenitive of origin/reference ('the work God requires/commissions')
ἵναthatepexegetical ἵνα (defining 'the work')ἵνα: here not purpose but content — 'the work consists in this: that you believe'; epexegetical ἵνα is characteristic of John.
πιστεύητεyou believePres Act Subj 2 Pl · πιστεύωverb in epexegetical ἵνα clause→ present subjunctive (ongoing, sustained faith)πιστεύω: 'believe, trust'; with εἰς + accusative = 'believe into' (personal, relational trust, not merely propositional assent); εἰς ὃν ἀπέστειλεν = 'into him whom he has sent.'
εἰςinpreposition + accusative (direction of faith: 'believe into')εἰς: with πιστεύω, the characteristic Johannine construction (πιστεύειν εἰς): faith directed toward a person.
ὃνwhomAccusativerelative pronoun (object of εἰς)
ἀπέστειλενhe has sentAor Act Indic 3 Sg · ἀποστέλλωverb in relative clause→ constative aorist (the sending of the Son)ἀποστέλλω: 'send with a commission'; ἐκεῖνος is the Father; 'the one whom he sent' is the Johannine mission formula (3:17, 34; 5:38; 6:29; 7:29; etc.).
ἐκεῖνοςheNominativedemonstrative pronoun (emphatic: 'that one' = the Father)ἐκεῖνος: 'that one'; in John often refers to the Father or to Jesus with emphasis (5:37; 6:29; 7:11; 8:42; 14:26; 15:26; 16:8, 13, 14).
30

Εἶπον οὖν αὐτῷ· Τί οὖν ποιεῖς σὺ σημεῖον, ἵνα ἴδωμεν καὶ πιστεύσωμέν σοι; τί ἐργάζῃ;

So they said to him, 'What sign do you do, so that we may see and believe you? What work do you perform?'

Demand for a sign (irony: they just witnessed the feeding)οὖνThe crowd demands a sign as the basis for belief — despite having just witnessed the feeding of five thousand (v.2). The irony is Johannine: they saw signs but did not perceive them as signs (v.26). Their demand sets up the manna comparison of vv.31–33.
Εἶπονthey saidAor Act Indic 3 Pl · λέγωmain verb→ constative aorist
οὖνthereforeinferential particle
αὐτῷto himDativedative indirect object
ΤίWhatAccusativeinterrogative pronoun (direct object of ποιεῖς)
οὖνtheninferential/transitional particle (within question)
ποιεῖςdo you doPres Act Indic 2 Sg · ποιέωmain verb (question)→ present (demanding immediate action)ποιέω: 'do, make'; ποιεῖν σημεῖον = 'perform a sign.'
σύyouNominativeemphatic subject pronoun
σημεῖονsignAccusativedirect objectσημεῖον: 'sign'; the crowd ironically demands what they just received.
ἵναso thatpurpose conjunction
ἴδωμενwe may seeAor Act Subj 1 Pl · ὁράωverb in purpose clause→ constative aorist subjunctiveὁράω: 'see.'
καὶandcoordinating conjunction
πιστεύσωμένbelieveAor Act Subj 1 Pl · πιστεύωverb in purpose clause (coordinate with ἴδωμεν)→ constative aorist subjunctiveπιστεύω: 'believe'; note πιστεύσωμέν σοι ('believe you') — dative of person, not εἰς as in v.29; here more 'believe your claim.'
σοιyouDativedative object of πιστεύσωμέν
τίwhatAccusativeinterrogative pronoun (second question)
ἐργάζῃdo you workPres Mid Indic 2 Sg · ἐργάζομαιmain verb (second question, parallel to ποιεῖς)→ present (demanding performance)ἐργάζομαι: 'work, perform'; echoes v.28's 'work the works of God.'
31

οἱ πατέρες ἡμῶν τὸ μάννα ἔφαγον ἐν τῇ ἐρήμῳ, καθώς ἐστιν γεγραμμένον· Ἄρτον ἐκ τοῦ οὐρανοῦ ἔδωκεν αὐτοῖς φαγεῖν.

'Our fathers ate the manna in the wilderness, as it is written: "He gave them bread from heaven to eat."'

Scriptural precedent (the manna argument)asyndetonThe crowd cites the manna typology from Ps 78:24 (LXX 77:24) / Neh 9:15 / Exod 16 as the paradigm Moses set: God gave bread from heaven. The implicit demand is: can Jesus match or surpass Moses? The whole Bread of Life discourse is an extended scriptural homily on this text.
οἱtheNominativearticle (with subject)
πατέρεςfathersNominativesubjectπατήρ: 'father, ancestor'; οἱ πατέρες ἡμῶν = 'our ancestors in the wilderness.'
ἡμῶνourGenitivegenitive of possession
τὸtheAccusativearticle
μάνναmannaAccusativedirect objectμάννα: indeclinable; Hebrew מָן from מַה הוּא ('what is it?', Exod 16:15); the miraculous bread in the wilderness; Ps 78:24–25 LXX calls it ἄρτον οὐράνιον / ἄρτον ἀγγέλων.
ἔφαγονateAor Act Indic 3 Pl · ἐσθίωmain verb→ constative aorist (historical fact)ἐσθίω: 'eat.'
ἐνinpreposition + dative (location)
τῇtheDativearticle
ἐρήμῳwildernessDativedative of locationἔρημος: 'desert, wilderness'; the Sinai wilderness where the Exodus generation wandered for forty years.
καθώςascomparative conjunction (introducing scripture citation)
ἐστινit isPres Act Indic 3 Sg · εἰμίauxiliary in citation formula→ present (standing record)
γεγραμμένονwrittenPerf Pass Ptcp Nom Sg Neut · γράφωperfect passive participle (with ἐστιν: periphrastic perfect = 'it stands written')γράφω: 'write'; καθὼς ἐστιν γεγραμμένον = 'as it stands written'; intensive perfect = the permanent, authoritative record of Scripture.
ἌρτονBreadAccusativedirect object of ἔδωκεν (in the citation)ἄρτος: 'bread'; the cited text: 'bread from heaven he gave them to eat'; cf. Ps 78:24; Neh 9:15.
ἐκfrompreposition + genitive (source)
τοῦtheGenitivearticle
οὐρανοῦheavenGenitivegenitive of sourceοὐρανός: 'heaven, sky'; the spatial source of the heavenly bread, the key term Jesus will redefine in vv.32–33 (ὁ ἀληθινὸς ἄρτος ἐκ τοῦ οὐρανοῦ).
ἔδωκενhe gaveAor Act Indic 3 Sg · δίδωμιmain verb of citation→ constative aorist (historical giving of manna)δίδωμι: 'give'; in the citation 'he' is Moses / God — Jesus will clarify it was the Father, not Moses.
αὐτοῖςthemDativedative indirect object
φαγεῖνto eatAor Act Inf · ἐσθίωcomplementary infinitive (purpose: gave to eat)→ constative aorist infinitiveἐσθίω: 'eat' (suppletive aorist infinitive φαγεῖν).
32

εἶπεν οὖν αὐτοῖς ὁ Ἰησοῦς· Ἀμὴν ἀμὴν λέγω ὑμῖν, οὐ Μωϋσῆς δέδωκεν ὑμῖν τὸν ἄρτον ἐκ τοῦ οὐρανοῦ, ἀλλ᾽ ὁ πατήρ μου δίδωσιν ὑμῖν τὸν ἄρτον ἐκ τοῦ οὐρανοῦ τὸν ἀληθινόν·

Jesus then said to them, 'Truly, truly, I say to you, it was not Moses who gave you the bread from heaven, but it is my Father who gives you the true bread from heaven.'

Corrective exegesis (the text re-read)οὖνJesus corrects the crowd's exegesis on two points: (1) the subject — not Moses but the Father; (2) the tense — not the past perfect δέδωκεν ('has given') pointing to Moses, but the present δίδωσιν ('gives'), pointing to the ongoing gift of the true bread. ἀληθινός ('true, genuine, real') is Johannine: contrasting the type with the antitype.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb→ constative aorist
οὖνtheninferential particle
αὐτοῖςto themDativedative indirect object
theNominativearticle
ἸησοῦςJesusNominativesubject
ἈμὴνTrulysolemn affirmation (first amen)
ἀμὴνtrulysolemn affirmation (second amen)
λέγωI sayPres Act Indic 1 Sg · λέγωperformative verb→ performative present
ὑμῖνto youDativedative indirect object
οὐnotnegation
ΜωϋσῆςMosesNominativesubject (fronted for contrast)Μωϋσῆς: Moses; the lawgiver and mediator of the Exodus; the crowd's citation attributed the bread to Moses — Jesus denies this.
δέδωκενgavePerf Act Indic 3 Sg · δίδωμιverb (denied claim: 'Moses has given')→ intensive perfect (prior act with continuing result — the crowd's implicit claim)δίδωμι: 'give'; the perfect tense here echoes the crowd's appeal to a settled precedent in Moses.
ὑμῖνyouDativedative indirect object
τὸνtheAccusativearticle
ἄρτονbreadAccusativedirect object
ἐκfrompreposition + genitive (source)
τοῦtheGenitivearticle
οὐρανοῦheavenGenitivegenitive of source
ἀλλ᾽butstrong adversative (correcting the subject)
theNominativearticle (with subject)
πατήρFatherNominativesubject (the true giver, contrasted with Moses)πατήρ: 'Father'; God the Father is the true source of the bread from heaven.
μουmyGenitivegenitive of relationship (ὁ πατήρ μου = 'my Father')The possessive μου distinguishes Jesus' unique filial relationship with God from Israel's general covenant sonship.
δίδωσινgivesPres Act Indic 3 Sg · δίδωμιmain verb→ gnomic/tendential present (ongoing, continuous giving)δίδωμι: 'give'; the present tense (contrast perfect δέδωκεν) stresses the ongoing gift in the present moment.
ὑμῖνyouDativedative indirect object
τὸνtheAccusativearticle
ἄρτονbreadAccusativedirect object
ἐκfrompreposition + genitive (source)
τοῦtheGenitivearticle
οὐρανοῦheavenGenitivegenitive of source
τὸνtheAccusativearticle (with attributive adjective)
ἀληθινόνtrueAccusativeattributive adjective (predicate: the true/real bread)ἀληθινός: 'true, genuine, real' (as opposed to the shadow/type); Johannine favorite for the eschatological reality that fulfills the OT type (cf. 1:9; 4:23; 6:32; 15:1; 17:3; 19:35; Rev 3:7; 6:10).
33

ὁ γὰρ ἄρτος τοῦ θεοῦ ἐστιν ὁ καταβαίνων ἐκ τοῦ οὐρανοῦ καὶ ζωὴν διδοὺς τῷ κόσμῳ.

'For the bread of God is he who comes down from heaven and gives life to the world.'

Explanation (defining the true bread)γάρThe articular participle ὁ καταβαίνων ('the one coming down') now personalizes the bread: the bread of God is not a substance but a person who descends from heaven and gives life to the world. The crowd's request in v.34 shows they still hear it as metaphor for substance.
theNominativearticle (with subject)
γάρforexplanatory conjunction
ἄρτοςbreadNominativesubject
τοῦofGenitivearticle
θεοῦGodGenitivegenitive of source/originθεός: 'God'; ὁ ἄρτος τοῦ θεοῦ = 'the bread that belongs to / comes from God.'
ἐστινisPres Act Indic 3 Sg · εἰμίcopula→ present (definitional)
he whoNominativearticle (substantive participle)
καταβαίνωνcomes downPres Act Ptcp Nom Sg Masc · καταβαίνωsubstantival participle (predicate nominative: the bread = the one who descends)καταβαίνω: 'come down, descend'; the descent-ascent motif is central to Johannine Christology (3:13; 6:33, 38, 41, 42, 50, 51, 58, 62).
ἐκfrompreposition + genitive (source)
τοῦtheGenitivearticle
οὐρανοῦheavenGenitivegenitive of sourceοὐρανός: 'heaven'; the spatial origin emphasizes pre-existence and divine origin.
καὶandcoordinating conjunction
ζωὴνlifeAccusativedirect object of διδοὺςζωή: 'life'; the gift the bread-person imparts.
διδοὺςgivingPres Act Ptcp Nom Sg Masc · δίδωμιattributive/predicative participle (coordinate with καταβαίνων: 'the one who comes down and gives')δίδωμι: 'give'; the second participial attribute of the divine bread: descending + life-giving.
τῷto theDativearticle
κόσμῳworldDativedative indirect object (universal scope)κόσμος: 'world'; the universal scope of the gift (cf. 3:16); not just Israel but the world.
34

Εἶπον οὖν πρὸς αὐτόν· Κύριε, πάντοτε δὸς ἡμῖν τὸν ἄρτον τοῦτον.

So they said to him, 'Lord, give us this bread always.'

Request (still misunderstanding — the Samaritan woman pattern)οὖνThe crowd's request mirrors the Samaritan woman's request for the living water (4:15): they hear a material supply, not a person. Their use of Κύριε ('Lord') here is probably polite address ('Sir'), not the full theological confession. Jesus' response in v.35 makes the identification explicit.
Εἶπονthey saidAor Act Indic 3 Pl · λέγωmain verb→ constative aorist
οὖνthereforeinferential particle
πρὸςtopreposition + accusative (direction of address)
αὐτόνhimAccusativeobject of πρός
ΚύριεLordVocativevocative (address)κύριος: 'Lord, sir'; the vocative Κύριε can range from polite address to full confessional acknowledgment; here probably the former.
πάντοτεalwaystemporal adverb (distributive: at every time)πάντοτε: 'always, at all times'; they want a permanent supply.
δὸςgiveAor Act Imper 2 Sg · δίδωμιmain verb (imperative request)→ constative aorist imperative (decisive request)δίδωμι: 'give'; the aorist imperative = a definite request.
ἡμῖνusDativedative indirect object
τὸνthisAccusativearticle (with demonstrative force before τοῦτον)
ἄρτονbreadAccusativedirect object
τοῦτονthisAccusativedemonstrative adjective (attributive: 'this bread')οὗτος: 'this'; they request the bread Jesus has described; they still think of it as a substance.
35

Εἶπεν αὐτοῖς ὁ Ἰησοῦς· Ἐγώ εἰμι ὁ ἄρτος τῆς ζωῆς· ὁ ἐρχόμενος πρός με οὐ μὴ πεινάσῃ, καὶ ὁ πιστεύων εἰς ἐμέ οὐ μὴ διψήσει πώποτε.

Jesus said to them, 'I am the bread of life; whoever comes to me shall not hunger, and whoever believes in me shall never thirst.'

First 'I am' bread-of-life sayingasyndetonThe first ἐγώ εἰμι ὁ ἄρτος τῆς ζωῆς saying (vv.35, 48 form an inclusio). The double promise — no hunger + no thirst — unites two OT hunger-thirst motifs (bread and water) in the single gift of faith. The double οὐ μή + aorist subjunctive is the strongest negative in Greek.
ΕἶπενsaidAor Act Indic 3 Sg · λέγωmain verb→ constative aorist
αὐτοῖςto themDativedative indirect object
theNominativearticle
ἸησοῦςJesusNominativesubject
ἘγώINominativeemphatic subject pronounἐγώ: the emphatic first-person pronoun; in the ἐγώ εἰμι + predicate form, Jesus identifies himself with the predicate noun.
εἰμιamPres Act Indic 1 Sg · εἰμίcopula ('I am the bread of life')→ present (self-identification)εἰμί: 'I am'; ἐγώ εἰμι ὁ ἄρτος τῆς ζωῆς is the first of the seven 'I am' sayings with a predicate nominative in John (6:35; 8:12; 10:7, 11; 11:25; 14:6; 15:1); the predicate nominative ὁ ἄρτος τῆς ζωῆς identifies Jesus with the heavenly bread just described.
theNominativearticle (with predicate nominative)
ἄρτοςbreadNominativepredicate nominativeἄρτος: 'bread'; with τῆς ζωῆς = 'the bread of life,' i.e., the bread that is life and gives life.
τῆςofGenitivearticle
ζωῆςlifeGenitivegenitive of content/definition ('bread that consists in life')ζωή: 'life'; ζωή is a genitive of definition or product — the bread whose nature and result is life.
whoeverNominativearticle (substantive participle, generalizing: 'the one who')
ἐρχόμενοςcomesPres Mid Ptcp Nom Sg Masc · ἔρχομαιsubstantival participle (subject of πεινάσῃ: 'whoever comes')ἔρχομαι: 'come'; 'coming to Jesus' is synonymous with 'believing in him' (v.37; 7:37–38).
πρόςtopreposition + accusative (direction of movement)
μεmeAccusativeobject of πρός
οὐnevernegation (first of the double negative οὐ μή)
μήnotnegation (second of double negative: strongest Greek negation)μή: with οὐ + aorist subjunctive, the strongest denial possible in Greek: 'shall absolutely not.'
πεινάσῃhungerAor Act Subj 3 Sg · πεινάωverb in prohibition (οὐ μή + aorist subjunctive)→ constative aorist subjunctive (emphatic negation)πεινάω: 'hunger, be hungry'; the aorist subjunctive after οὐ μή = emphatic future denial.
καὶandcoordinating conjunction
whoeverNominativearticle (substantive participle)
πιστεύωνbelievesPres Act Ptcp Nom Sg Masc · πιστεύωsubstantival participle (subject of διψήσει: 'whoever believes')πιστεύω: 'believe'; faith in Jesus is parallel to 'coming to him' — they are synonymous acts of trust.
εἰςinpreposition + accusative (direction of faith)
ἐμέmeAccusativeobject of εἰς (direct personal faith-object)ἐμέ: emphatic form of με; 'in me' — the person of Jesus is the object of saving faith.
οὐnevernegation (double negative οὐ μή)
μήnotnegation (second of double)
διψήσειthirstFut Act Indic 3 Sg · διψάωmain verb (future indicative after οὐ μή — also emphatic)→ future indicative (emphatic denial)διψάω: 'thirst, be thirsty'; 'never thirst' — the living water of 4:14 and the bread of life converge: faith satisfies every hunger and thirst.
πώποτεevertemporal adverb (with negation: 'never at any time')πώποτε: 'at any time, ever'; with negation = 'never at any time, never ever'; heightens the absolute character of the promise.
36

ἀλλ᾽ εἶπον ὑμῖν ὅτι καὶ ἑωράκατέ με καὶ οὐ πιστεύετε.

'But I said to you that you have seen me and yet do not believe.'

Rebuke (seeing without believing)ἀλλάJesus refers to a prior saying (possibly now lost, or a general 'I have said' = 'it is the case'). The perfect ἑωράκατέ ('you have seen') stresses the completed, permanent fact of their eyewitness — making their unbelief all the more culpable. This is the Johannine seeing-but-not-believing motif (2:23–25; 6:2, 26).
ἀλλ᾽butstrong adversative conjunction
εἶπονI saidAor Act Indic 1 Sg · λέγωmain verb→ constative aorist (reference to a prior statement)λέγω/εἶπον: 'say/said'; the aorist 1st singular εἶπον — Jesus refers to a prior declaration.
ὑμῖνto youDativedative indirect object
ὅτιthatconjunction (content clause of εἶπον)
καὶevenadverbial καί (emphatic: 'even, though')
ἑωράκατέyou have seenPerf Act Indic 2 Pl · ὁράωmain verb in ὅτι clause→ intensive perfect (you have seen and the fact stands; eyewitness that abides)ὁράω: 'see'; perfect ἑωράκατε = you have seen (me) and that fact stands — making unbelief culpable.
μεmeAccusativedirect object
καὶand yetadversative καί (concessive: 'and yet, but')καί: adversative/concessive in context: 'even having seen, and yet not believing.'
οὐnotnegation
πιστεύετεyou believePres Act Indic 2 Pl · πιστεύωmain verb (present indicative: ongoing unbelief)→ progressive present (continuing state of unbelief)πιστεύω: 'believe'; the present tense depicts an ongoing, stubborn refusal to believe.
37

Πᾶν ὃ δίδωσίν μοι ὁ πατὴρ πρός με ἥξει, καὶ τὸν ἐρχόμενον πρός με οὐ μὴ ἐκβάλω ἔξω·

'All that the Father gives me will come to me, and whoever comes to me I will never cast out.'

Promise (divine sovereignty + absolute welcome)asyndetonTwo complementary affirmations: (1) the Father's sovereign giving ensures that all he gives to the Son will come (Πᾶν ὃ … ἥξει — divine determinism from the Father's side); (2) the Son's absolute welcome ensures that none who comes will be rejected (οὐ μή + aorist subjunctive — openness from the Son's side). These two truths bracket all that follows.
ΠᾶνAllNominativesubject (neuter singular collective: 'everything / all that')πᾶς: 'all, every'; neuter singular Πᾶν ὃ is a collective singular = 'everything that' / 'all that'; the collective neuter encompasses all believers given by the Father.
thatNominativerelative pronoun (subject of δίδωσίν, neuter to match Πᾶν)
δίδωσίνgivesPres Act Indic 3 Sg · δίδωμιverb in relative clause→ gnomic present (habitual divine giving)δίδωμι: 'give'; 'giving' here is the Father's eternal election/gift of people to the Son.
μοιmeDativedative indirect object
theNominativearticle
πατὴρFatherNominativesubject of δίδωσίν
πρόςtopreposition + accusative (direction)
μεmeAccusativeobject of πρός
ἥξειwill comeFut Act Indic 3 Sg · ἥκωmain verb (apodosis: certain future)→ predictive future (divine certainty)ἥκω: 'have come, come'; the future ἥξει = 'will come'; the certainty is absolute — all whom the Father gives will come.
καὶandcoordinating conjunction (introducing the second promise)
τὸνthe oneAccusativearticle (substantive participle, direct object of ἐκβάλω)
ἐρχόμενονcomingPres Mid Ptcp Acc Sg Masc · ἔρχομαιsubstantival participle (direct object: 'whoever comes')ἔρχομαι: 'come'; τὸν ἐρχόμενον πρός με = 'the one who comes to me' — i.e., every believer.
πρόςtopreposition + accusative
μεmeAccusativeobject of πρός
οὐnevernegation (double negative οὐ μή)
μήnotnegation (second of double)
ἐκβάλωcast outAor Act Subj 1 Sg · ἐκβάλλωverb (οὐ μή + aorist subjunctive: strongest negation)→ constative aorist subjunctive (emphatic denial)ἐκβάλλω: 'cast out, throw out, exclude'; ἐκβάλω ἔξω = 'cast out [to the] outside'; the double-direction (ἐκ + ἔξω) is emphatic.
ἔξωoutsideadverb (directional complement to ἐκβάλω)ἔξω: 'outside'; ἐκβάλλειν ἔξω = 'to throw outside' (pleonastic for emphasis).
38

ὅτι καταβέβηκα ἀπὸ τοῦ οὐρανοῦ οὐχ ἵνα ποιῶ τὸ θέλημα τὸ ἐμόν, ἀλλὰ τὸ θέλημα τοῦ πέμψαντός με.

'For I have come down from heaven not to do my own will, but the will of him who sent me.'

Grounding (the descent is mission)ὅτιThe perfect καταβέβηκα ('I have come down and remain here') grounds the entire promise in the Son's mission. The two wills — his own (denied) and the Father's (affirmed) — are not opposed: the Son's will is to do the Father's will. The subordination is functional, not ontological.
ὅτιforcausal conjunction (grounding the promise of v.37)
καταβέβηκαI have come downPerf Act Indic 1 Sg · καταβαίνωmain verb→ intensive perfect (completed descent with abiding presence: 'I have come down and am here')καταβαίνω: 'come down, descend'; the perfect stresses the permanent result of the incarnation — he descended and is now among them.
ἀπὸfrompreposition + genitive (source/origin)
τοῦtheGenitivearticle
οὐρανοῦheavenGenitivegenitive of source
οὐχnotnegation (before ἵνα: 'not in order to')
ἵναtopurpose conjunction (negative: 'not in order that')
ποιῶdoPres Act Subj 1 Sg · ποιέωverb in purpose clause (first: denied purpose)→ present subjunctive (ongoing doing)ποιέω: 'do, make.'
τὸtheAccusativearticle
θέλημαwillAccusativedirect object (denied: my own will)θέλημα: 'will, desire'; from θέλω ('will, want'); ὁ ἐμόν = 'my own.'
τὸtheAccusativearticle (attributive)
ἐμόνmy ownAccusativeattributive adjective (possessive: 'my own will')ἐμός: emphatic possessive adjective (first person); stronger than μου.
ἀλλὰbutstrong adversative conjunction
τὸtheAccusativearticle (object of implied ποιῶ)
θέλημαwillAccusativedirect object (affirmed: the Father's will)
τοῦof the oneGenitivearticle (substantive participle)
πέμψαντόςwho sentAor Act Ptcp Gen Sg Masc · πέμπωsubstantival participle (genitive: 'of the one who sent me')πέμπω: 'send'; synonymous with ἀποστέλλω in John (cf. v.29); the mission formula 'he who sent me' occurs 14× in John.
μεmeAccusativedirect object of πέμψαντος
39

τοῦτο δέ ἐστιν τὸ θέλημα τοῦ πέμψαντός με, ἵνα πᾶν ὃ δέδωκέν μοι μὴ ἀπολέσω ἐξ αὐτοῦ, ἀλλὰ ἀναστήσω αὐτὸ ἐν τῇ ἐσχάτῃ ἡμέρᾳ.

'And this is the will of him who sent me, that I should lose nothing of all that he has given me, but raise it up on the last day.'

Specification of the Father's will (part one)δέThe Father's will has two parts: (1) the Son loses nothing of all given to him (μὴ ἀπολέσω — the verb of v.12 now theologically reapplied); (2) resurrection on the last day. The eschatological resurrection is stated four times in vv.39–40, 44, 54 — a repeated promise anchoring the whole discourse.
τοῦτοthisNominativedemonstrative subject (cataphoric: 'this = what follows')
δέandcontinuative particle
ἐστινisPres Act Indic 3 Sg · εἰμίcopula→ present (definitional)
τὸtheNominativearticle (with predicate nominative)
θέλημαwillNominativepredicate nominativeθέλημα: 'will' — the Father's will now specified.
τοῦof the oneGenitivearticle (substantive participle)
πέμψαντόςwho sentAor Act Ptcp Gen Sg Masc · πέμπωsubstantival participle (genitive of the Father)
μεmeAccusativeobject of πέμψαντος
ἵναthatepexegetical ἵνα (defining the will)
πᾶνallAccusativedirect object (neuter collective: 'all that')πᾶς: neuter singular collective.
thatAccusativerelative pronoun (object of δέδωκέν)
δέδωκένhe has givenPerf Act Indic 3 Sg · δίδωμιverb in relative clause→ intensive perfect (the Father's gift stands as a permanent donation)δίδωμι: 'give'; the perfect = 'all that he has given and the giving stands.'
μοιmeDativedative indirect object
μὴnotnegation (in the ἵνα clause)
ἀπολέσωloseAor Act Subj 1 Sg · ἀπόλλυμιverb in ἵνα clause (denied purpose: 'that I lose nothing')→ constative aorist subjunctiveἀπόλλυμι: 'lose, destroy'; the verb of v.12 (fragments) and v.27 (perishing food) now applied to persons; Jesus will lose none of the Father's gift (cf. 17:12; 18:9).
ἐξofpreposition + genitive (partitive: 'nothing from/of it')
αὐτοῦitGenitivegenitive (partitive reference to the collective πᾶν ὃ)
ἀλλὰbutstrong adversative (positive counterpart)
ἀναστήσωraise upFut Act Indic 1 Sg · ἀνίστημιmain verb (future promise)→ predictive futureἀνίστημι: 'raise up, resurrect'; the future ἀναστήσω appears four times in vv.39–40, 44, 54 — the chapter's repeated eschatological promise.
αὐτὸitAccusativedirect object (the neuter collective: all that the Father has given)
ἐνonpreposition + dative (temporal: on the last day)
τῇtheDativearticle
ἐσχάτῃlastDativeattributive adjectiveἔσχατος: 'last'; ἡ ἐσχάτη ἡμέρα = 'the last day'; a Johannine eschatological formula (6:39, 40, 44, 54; 11:24; 12:48), balancing the 'realized eschatology' of present possession of eternal life.
ἡμέρᾳdayDativedative of timeἡμέρα: 'day'; 'the last day' anchors John's realized eschatology in a final, bodily resurrection.
40

τοῦτο γάρ ἐστιν τὸ θέλημα τοῦ πατρός μου, ἵνα πᾶς ὁ θεωρῶν τὸν υἱὸν καὶ πιστεύων εἰς αὐτὸν ἔχῃ ζωὴν αἰώνιον, καὶ ἀναστήσω αὐτὸν ἐγὼ ἐν τῇ ἐσχάτῃ ἡμέρᾳ.

'For this is the will of my Father, that everyone who looks on the Son and believes in him should have eternal life, and I myself will raise him up on the last day.'

Specification of the Father's will (part two — from collective to individual)γάρThe focus shifts from the collective Πᾶν ὃ (v.39) to the individual πᾶς ὁ ('everyone who'): the gift of eternal life is universally available to every individual believer. The two conditions — θεωρῶν ('beholding') and πιστεύων ('believing') — are complementary: sight must move to faith. The emphatic ἐγὼ ('I myself') stresses the Son's personal guarantee.
τοῦτοthisNominativedemonstrative subject
γάρforexplanatory conjunction
ἐστινisPres Act Indic 3 Sg · εἰμίcopula→ present (definitional)
τὸtheNominativearticle
θέλημαwillNominativepredicate nominative
τοῦof theGenitivearticle
πατρόςFatherGenitivegenitive of possession
μουmyGenitivegenitive of relationship (ὁ πατήρ μου)
ἵναthatepexegetical ἵνα
πᾶςeveryoneNominativesubject (universal: 'every one who')πᾶς: 'all, every'; πᾶς ὁ + participle = 'everyone who'; now individual rather than collective.
the oneNominativearticle (substantive participle)
θεωρῶνwho looksPres Act Ptcp Nom Sg Masc · θεωρέωsubstantival participle (first condition: beholding the Son)θεωρέω: 'behold, observe attentively'; deliberate seeing, not casual glance.
τὸνtheAccusativearticle
υἱὸνSonAccusativedirect object of θεωρῶνυἱός: 'Son'; ὁ υἱός = the Son of God.
καὶandcoordinating conjunction (connecting the two conditions)
πιστεύωνbelievesPres Act Ptcp Nom Sg Masc · πιστεύωsubstantival participle (second condition: believing in him)πιστεύω: 'believe'; faith is the necessary sequel to beholding.
εἰςinpreposition + accusative (direction of faith)
αὐτὸνhimAccusativeobject of εἰς (the Son)
ἔχῃmay havePres Act Subj 3 Sg · ἔχωverb in ἵνα clause (gift of eternal life)→ present subjunctive (ongoing possession)ἔχω: 'have, possess'; the present subjunctive ἔχῃ = continuous having/possessing — eternal life as a present possession.
ζωὴνlifeAccusativedirect object
αἰώνιονeternalAccusativeattributive adjectiveαἰώνιος: 'eternal'; see v.27.
καὶandcoordinating conjunction
ἀναστήσωI will raise upFut Act Indic 1 Sg · ἀνίστημιmain verb (second promise: bodily resurrection)→ predictive futureἀνίστημι: 'raise up'; third of the four occurrences of this promise.
αὐτὸνhimAccusativedirect object (individual: 'him,' i.e., each believer)
ἐγὼI myselfNominativeemphatic subject pronounἐγώ: emphatic; 'I myself will raise him' — the Son personally guarantees the resurrection.
ἐνonpreposition + dative (temporal)
τῇtheDativearticle
ἐσχάτῃlastDativeattributive adjective
ἡμέρᾳdayDativedative of timeἡμέρα: 'day'; see v.39.
41

Ἐγόγγυζον οὖν οἱ Ἰουδαῖοι περὶ αὐτοῦ ὅτι εἶπεν· Ἐγώ εἰμι ὁ ἄρτος ὁ καταβὰς ἐκ τοῦ οὐρανοῦ·

So the Jews were grumbling about him, because he said, 'I am the bread that came down from heaven.'

Opposition (the grumbling begins)οὖνἐγόγγυζον ('were grumbling') is the LXX vocabulary of Israel's wilderness grumbling (γογγύζω in Exod 16:2, 7–9 — the manna chapters). The use is deliberately typological: as Israel grumbled against Moses and God, so these 'Jews' grumble against Jesus. The grumbling is directed at the descent claim.
Ἐγόγγυζονwere grumblingImperf Act Indic 3 Pl · γογγύζωmain verb→ progressive imperfect (ongoing, escalating murmur)γογγύζω: 'grumble, murmur'; onomatopoetic; deliberate LXX allusion to Israel's murmuring in Exod 16:2, 7–9 (γογγύζω); also Num 11:1; 14:2.
οὖνthereforeinferential particle (the grumbling is consequent on Jesus' claim)
οἱtheNominativearticle (with subject)
ἸουδαῖοιJewsNominativesubjectἸουδαῖος: 'Jew/Judean'; in John this label often denotes those who oppose Jesus in the synagogue/temple context (cf. 1:19; 5:10; 7:1; 9:18; etc.).
περὶaboutpreposition + genitive (reference: grumbling about him)
αὐτοῦhimGenitivegenitive (object of περί)
ὅτιbecausecausal conjunction (grounds the grumbling)
εἶπενhe saidAor Act Indic 3 Sg · λέγωverb in causal clause (introducing the quoted claim)→ constative aorist
ἘγώINominativeemphatic subject pronoun
εἰμιamPres Act Indic 1 Sg · εἰμίcopula→ present (self-identification)
theNominativearticle (with predicate nominative)
ἄρτοςbreadNominativepredicate nominative
the oneNominativearticle (with attributive participle)
καταβὰςthat came downAor Act Ptcp Nom Sg Masc · καταβαίνωattributive participle (defining the bread as 'the one that descended')καταβαίνω: 'come down, descend'; aorist participle (vs. present ὁ καταβαίνων in v.33) — the descent is now viewed as a completed event (the incarnation).
ἐκfrompreposition + genitive (source)
τοῦtheGenitivearticle
οὐρανοῦheavenGenitivegenitive of source
42

καὶ ἔλεγον· Οὐχ οὗτός ἐστιν Ἰησοῦς ὁ υἱὸς Ἰωσήφ, οὗ ἡμεῖς οἴδαμεν τὸν πατέρα καὶ τὴν μητέρα; πῶς νῦν λέγει ὅτι Ἐκ τοῦ οὐρανοῦ καταβέβηκα;

And they were saying, 'Is not this Jesus, the son of Joseph, whose father and mother we know? How does he now say, "I have come down from heaven"?'

Objection (the familial scandal)καίThe grumbling becomes vocal: they appeal to his known parentage — the son of Joseph — as making the heavenly descent claim absurd. This is the Johannine form of the Synoptic 'offence' (σκάνδαλον; cf. Mark 6:3; Matt 13:55).
καὶandcoordinating conjunction
ἔλεγονwere sayingImperf Act Indic 3 Pl · λέγωmain verb→ progressive imperfect (continuing murmur)
ΟὐχIs notnegative interrogative (expects affirmative)
οὗτόςthisNominativedemonstrative subject
ἐστινisPres Act Indic 3 Sg · εἰμίcopula→ present
ἸησοῦςJesusNominativepredicate nominative
theNominativearticle (with appositive)
υἱὸςsonNominativeappositive nominative
ἸωσήφJosephGenitivegenitive of relationshipἸωσήφ: indeclinable; Joseph; John never narrates the birth or virgin conception.
οὗwhoseGenitiverelative pronoun (genitive of possession; head = Ἰωσήφ or Jesus)
ἡμεῖςweNominativeemphatic subject
οἴδαμενknowPerf Act Indic 1 Pl · οἶδαverb in relative clause→ perfect functioning as presentοἶδα: 'know' (perfect stem used as present).
τὸνtheAccusativearticle
πατέραfatherAccusativedirect object
καὶandcoordinating conjunction
τὴνtheAccusativearticle
μητέραmotherAccusativedirect objectμήτηρ: 'mother'; his mother (Mary) is also known to the crowd.
πῶςhowinterrogative adverb (manner — incredulity)
νῦνnowtemporal adverb
λέγειdoes he sayPres Act Indic 3 Sg · λέγωmain verb→ present (ongoing claim)
ὅτιthatconjunction (recitative: introducing the quoted claim)
ἘκFrompreposition + genitive (fronted for emphasis)
τοῦtheGenitivearticle
οὐρανοῦheavenGenitivegenitive of source (fronted)
καταβέβηκαI have come downPerf Act Indic 1 Sg · καταβαίνωmain verb (the scandalous claim quoted)→ intensive perfectκαταβαίνω: 'descend.'
43

ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτοῖς· Μὴ γογγύζετε μετ᾽ ἀλλήλων.

Jesus answered and said to them, 'Do not grumble among yourselves.'

Silencing the murmurasyndetonJesus addresses the γογγυσμός with a brief prohibition (μὴ γογγύζετε — stop grumbling), then redirects to the theological ground of divine drawing.
ἀπεκρίθηansweredAor Pass Indic 3 Sg · ἀποκρίνομαιmain verb→ constative aorist
ἸησοῦςJesusNominativesubject
καὶandcoordinating conjunction
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb→ constative aorist
αὐτοῖςto themDativedative indirect object
ΜὴDo notnegation (prohibition with present imperative)
γογγύζετεgrumblePres Act Imper 2 Pl · γογγύζωmain verb (prohibition: stop grumbling)→ present imperative (μή + present = stop the ongoing action)γογγύζω: 'grumble, murmur'; LXX Exod 16:2, 7–9 allusion (wilderness grumbling).
μετ᾽amongpreposition + genitive (reciprocal)
ἀλλήλωνone anotherGenitivegenitive (reciprocal pronoun)ἀλλήλων: 'one another, each other.'
44

οὐδεὶς δύναται ἐλθεῖν πρός με ἐὰν μὴ ὁ πατὴρ ὁ πέμψας με ἑλκύσῃ αὐτόν, κἀγὼ ἀναστήσω αὐτὸν ἐν τῇ ἐσχάτῃ ἡμέρᾳ.

'No one is able to come to me unless the Father who sent me draws him; and I will raise him up on the last day.'

Divine drawing (theological ground of inability)asyndetonNo one can come without the Father's drawing (ἑλκύσῃ); ἑλκύω ('draw, drag') implies an irresistible sovereign attraction (cf. 12:32). The fourth resurrection promise (κἀγὼ ἀναστήσω) is repeated with emphatic κἀγώ.
οὐδεὶςNo oneNominativesubject (universal negative)οὐδείς: 'no one, nobody.'
δύναταιis ablePres Mid Indic 3 Sg · δύναμαιmain verb→ present (universal inability without grace)δύναμαι: 'be able, can.'
ἐλθεῖνto comeAor Act Inf · ἔρχομαιcomplementary infinitive
πρόςtopreposition + accusative
μεmeAccusativeobject of πρός
ἐὰνunlessconditional conjunction (ἐὰν μή = unless)
μήnotnegation (exception)
theNominativearticle
πατὴρFatherNominativesubject of ἑλκύσῃ
the oneNominativearticle (with attributive participle)
πέμψαςwho sentAor Act Ptcp Nom Sg Masc · πέμπωattributive participle (describing the Father as Sender)πέμπω: 'send.'
μεmeAccusativeobject of πέμψας
ἑλκύσῃdrawsAor Act Subj 3 Sg · ἑλκύωverb in conditional clause→ constative aorist subjunctiveἑλκύω: 'draw, drag'; implies irresistible sovereign attraction (cf. 12:32; Jer 31:3 LXX).
αὐτόνhimAccusativedirect object
κἀγὼand INominativeemphatic subject (crasis of καὶ ἐγώ)κἀγώ: crasis; emphatic 'and I myself.'
ἀναστήσωwill raise upFut Act Indic 1 Sg · ἀνίστημιmain verb (fourth resurrection promise)→ predictive futureἀνίστημι: 'raise up'; fourth of four occurrences in vv.39, 40, 44, 54.
αὐτὸνhimAccusativedirect object
ἐνonpreposition + dative (temporal)
τῇtheDativearticle
ἐσχάτῃlastDativeattributive adjective
ἡμέρᾳdayDativedative of timeἡμέρα: 'day'; ἡ ἐσχάτη ἡμέρα: see v.39.
45

Ἔστιν γεγραμμένον ἐν τοῖς προφήταις· Καὶ ἔσονται πάντες διδακτοὶ θεοῦ· πᾶς ὁ ἀκούσας παρὰ τοῦ πατρὸς καὶ μαθὼν ἔρχεται πρός με.

'It is written in the Prophets, "And they will all be taught by God." Everyone who has heard from the Father and has learned comes to me.'

Scriptural grounding of divine drawingasyndetonCitation of Isa 54:13 (cf. Jer 31:33–34). Jesus' exegesis: being 'taught by God' = hearing and learning from the Father = coming to the Son. Those taught by God will necessarily come to Jesus.
ἜστινIt isPres Act Indic 3 Sg · εἰμίauxiliary in periphrastic perfect (ἔστιν γεγραμμένον = 'it stands written')→ present with perfect participle
γεγραμμένονwrittenPerf Pass Ptcp Nom Sg Neut · γράφωperfect passive participle (periphrastic perfect)γράφω: 'write'; citation formula.
ἐνinpreposition + dative (location of the text)
τοῖςtheDativearticle
προφήταιςProphetsDativedative (prophetic corpus section of the canon)προφήτης: 'prophet'; the citation is from Isa 54:13 LXX.
ΚαὶAndcoordinating conjunction (opening of citation)
ἔσονταιwill beFut Mid Indic 3 Pl · εἰμίmain verb of citation (prophetic future)→ predictive future
πάντεςallNominativesubject of citation
διδακτοὶtaughtNominativepredicate adjective (verbal: 'those taught')διδακτός: 'taught'; from διδάσκω ('teach').
θεοῦby GodGenitivegenitive of agent
πᾶςeveryoneNominativesubject (Jesus' application of the citation)
the oneNominativearticle (substantive participles)
ἀκούσαςwho has heardAor Act Ptcp Nom Sg Masc · ἀκούωsubstantival participle (condition: having heard from the Father)ἀκούω: 'hear, listen.'
παρὰfrompreposition + genitive (source)
τοῦtheGenitivearticle
πατρὸςFatherGenitivegenitive of source
καὶandcoordinating conjunction
μαθὼνhas learnedAor Act Ptcp Nom Sg Masc · μανθάνωsubstantival participle (second condition: having learned)μανθάνω: 'learn'; from the same root as μαθητής ('disciple').
ἔρχεταιcomesPres Mid Indic 3 Sg · ἔρχομαιmain verb (apodosis: certain result)→ gnomic presentἔρχομαι: 'come'; hearing-and-learning from the Father inevitably issues in coming to the Son.
πρόςtopreposition + accusative
μεmeAccusativeobject of πρός
46

οὐχ ὅτι τὸν πατέρα ἑώρακέν τις εἰ μὴ ὁ ὢν παρὰ τοῦ θεοῦ, οὗτος ἑώρακεν τὸν πατέρα.

'Not that anyone has seen the Father except he who is from God; he has seen the Father.'

Limiting clause (the Son's unique vision of the Father)asyndetonA crucial qualifier: being taught by God does not mean direct theophany. Only ὁ ὢν παρὰ τοῦ θεοῦ ('the one who is eternally from God') has seen the Father — the pre-existent Son (1:18: 'no one has ever seen God; the only Son … has made him known'). The perfect ἑώρακεν stresses the Son's abiding vision.
οὐχnotnegation (before rough breathing)
ὅτιthatconjunction (content of the denial: 'not that anyone has seen')
τὸνtheAccusativearticle
πατέραFatherAccusativedirect object of ἑώρακέν
ἑώρακένhas seenPerf Act Indic 3 Sg · ὁράωverb in denied claim→ intensive perfect (no one has ever seen the Father — cf. 1:18)ὁράω: 'see'; perfect = no one has (ever) seen the Father.
τιςanyoneNominativesubject (indefinite)τις: 'someone, anyone.'
εἰexceptexception particle (εἰ μή = except)
μήnotnegation in exception
heNominativearticle (substantive participle: the exception)
ὢνwho isPres Act Ptcp Nom Sg Masc · εἰμίsubstantival participle (describing the unique Son as 'the one who is from God')εἰμί: 'be'; ὁ ὢν παρὰ τοῦ θεοῦ = 'the one who eternally is from God' — the pre-existent Son (cf. 1:1, 18).
παρὰfrompreposition + genitive (intimate origin)παρά + gen.: 'from beside, from the side of'; denotes intimate proximity.
τοῦtheGenitivearticle
θεοῦGodGenitivegenitive of origin
οὗτοςheNominativedemonstrative subject (resuming the exception)
ἑώρακενhas seenPerf Act Indic 3 Sg · ὁράωmain verb (the Son's unique abiding vision)→ intensive perfect (abiding vision of the Father)ὁράω: 'see'; the Son has seen and continually sees the Father — the ground of all revelation.
τὸνtheAccusativearticle
πατέραFatherAccusativedirect object
47

Ἀμὴν ἀμὴν λέγω ὑμῖν, ὁ πιστεύων ἔχει ζωὴν αἰώνιον.

'Truly, truly, I say to you, whoever believes has eternal life.'

Core affirmation (life through faith — present possession)asyndetonThe shortest and most concentrated summary in the discourse: ὁ πιστεύων ἔχει ζωὴν αἰώνιον — 'the one who believes has (present tense) eternal life.' This is realized eschatology at its sharpest: the future gift is already possessed by the believer.
ἈμὴνTrulysolemn affirmation (first amen)
ἀμὴνtrulysolemn affirmation (second amen)
λέγωI sayPres Act Indic 1 Sg · λέγωperformative verb→ performative present
ὑμῖνto youDativedative indirect object
whoeverNominativearticle (substantive participle)
πιστεύωνbelievesPres Act Ptcp Nom Sg Masc · πιστεύωsubstantival participle (subject: 'the one who believes')πιστεύω: 'believe'; the participle without εἰς here is absolute — 'the believing one.'
ἔχειhasPres Act Indic 3 Sg · ἔχωmain verb→ present (present possession of eternal life — realized eschatology)ἔχω: 'have, possess'; the present tense is emphatic: eternal life is a now-reality for the believer, not merely a future hope.
ζωὴνlifeAccusativedirect objectζωή: 'life.'
αἰώνιονeternalAccusativeattributive adjectiveαἰώνιος: 'eternal, age-long.'
48

Ἐγώ εἰμι ὁ ἄρτος τῆς ζωῆς.

'I am the bread of life.'

Second 'I am' bread-of-life saying (inclusio with v.35)asyndetonThe verbatim repetition of v.35a closes the inclusio around the central exposition (vv.35–47). The second occurrence of ἐγώ εἰμι ὁ ἄρτος τῆς ζωῆς anchors the transition from discourse-part-one to the explicitly eucharistic development in vv.49–58.
ἘγώINominativeemphatic subject pronounἐγώ: see v.35.
εἰμιamPres Act Indic 1 Sg · εἰμίcopula (ἐγώ εἰμι + predicate nominative)→ present (self-identification)εἰμί: see v.35 — the second 'I am the bread of life' saying forms an inclusio with v.35.
theNominativearticle
ἄρτοςbreadNominativepredicate nominative
τῆςofGenitivearticle
ζωῆςlifeGenitivegenitive of content/definition
49

οἱ πατέρες ὑμῶν ἔφαγον ἐν τῇ ἐρήμῳ τὸ μάννα καὶ ἀπέθανον·

'Your fathers ate the manna in the wilderness, and they died.'

Contrast (the inadequacy of the manna)asyndetonThe contrast now sharpens: the manna sustained life temporarily but did not prevent death. ἀπέθανον ('they died') — the ultimate limit of the earthly type. This contrast is expanded in v.58.
οἱtheNominativearticle (with subject)
πατέρεςfathersNominativesubjectπατήρ: 'father, ancestor'; now 'your fathers' — note the shift from 'our fathers' (v.31) to 'your fathers': Jesus distances himself from the generation.
ὑμῶνyourGenitivegenitive of possession
ἔφαγονateAor Act Indic 3 Pl · ἐσθίωmain verb→ constative aorist (historical fact)
ἐνinpreposition + dative (location)
τῇtheDativearticle
ἐρήμῳwildernessDativedative of location
τὸtheAccusativearticle
μάνναmannaAccusativedirect objectμάννα: the wilderness bread (see v.31).
καὶandcoordinating conjunction (adversative in context: 'and yet')
ἀπέθανονthey diedAor Act Indic 3 Pl · ἀποθνῄσκωmain verb (the crucial contrast with v.50)→ constative aorist (historical finality)ἀποθνῄσκω: 'die'; the manna sustained but did not grant eternal life — they all died.
50

οὗτός ἐστιν ὁ ἄρτος ὁ ἐκ τοῦ οὐρανοῦ καταβαίνων, ἵνα τις ἐξ αὐτοῦ φάγῃ καὶ μὴ ἀποθάνῃ.

'This is the bread that comes down from heaven, so that one may eat of it and not die.'

Counter-offer (the true bread gives what the manna could not)asyndetonThe contrast with v.49 is direct: the ancestors ate manna and died; this bread, if one eats it, one will not die. The purpose clause ἵνα … μὴ ἀποθάνῃ ('so that … one may not die') articulates what the manna could not give. The transition to v.51 will identify this bread as Jesus' flesh.
οὗτόςThisNominativedemonstrative subject
ἐστινisPres Act Indic 3 Sg · εἰμίcopula→ present
theNominativearticle (with predicate nominative)
ἄρτοςbreadNominativepredicate nominative
theNominativearticle (with attributive participial phrase)
ἐκfrompreposition + genitive (source)
τοῦtheGenitivearticle
οὐρανοῦheavenGenitivegenitive of source
καταβαίνωνcoming downPres Act Ptcp Nom Sg Masc · καταβαίνωattributive participle (with the article: ὁ … καταβαίνων = 'the one who comes down')καταβαίνω: 'come down, descend'; present participle (ongoing descent process).
ἵναso thatpurpose conjunction
τιςoneNominativesubject (indefinite: 'anyone')τις: 'someone, one'; the indefinite opens the gift to anyone.
ἐξofpreposition + genitive (partitive)
αὐτοῦitGenitivegenitive (partitive object: 'eat of this bread')
φάγῃmay eatAor Act Subj 3 Sg · ἐσθίωverb in purpose clause→ constative aorist subjunctiveἐσθίω: 'eat.'
καὶandcoordinating conjunction
μὴnotnegation (in purpose clause)
ἀποθάνῃdieAor Act Subj 3 Sg · ἀποθνῄσκωverb in purpose clause (negated: may not die)→ constative aorist subjunctiveἀποθνῄσκω: 'die'; the contrast with ἀπέθανον (v.49) is direct: manna-eaters died; this-bread-eaters will not die.
51

Ἐγώ εἰμι ὁ ἄρτος ὁ ζῶν ὁ ἐκ τοῦ οὐρανοῦ καταβάς· ἐάν τις φάγῃ ἐκ τούτου τοῦ ἄρτου, ζήσει εἰς τὸν αἰῶνα· καὶ ὁ ἄρτος δὲ ὃν ἐγὼ δώσω ἡ σάρξ μού ἐστιν ὑπὲρ τῆς τοῦ κόσμου ζωῆς.

'I am the living bread that came down from heaven. If anyone eats of this bread, he will live forever. And the bread that I will give for the life of the world is my flesh.'

Third 'I am' + Eucharistic pivot (σάρξ introduced)asyndetonV.51 is the pivot of the chapter: (1) a third ἐγώ εἰμι saying with a new attribute (ὁ ζῶν — 'the living bread'); (2) the promise of eternal life for the eater; (3) the introduction of σάρξ ('flesh'), identifying the bread with Jesus' incarnate body — which will be given 'for the life of the world' (cf. the passion). This verse initiates the eucharistic section (vv.52–58) that has been disputed since antiquity.
ἘγώINominativeemphatic subject pronoun
εἰμιamPres Act Indic 1 Sg · εἰμίcopula (third ἐγώ εἰμι + predicate)→ present (self-identification)εἰμί: third 'I am' bread saying in this chapter; now adding ὁ ζῶν ('the living bread').
theNominativearticle
ἄρτοςbreadNominativepredicate nominative
theNominativearticle (with attributive participle ζῶν)
ζῶνlivingPres Act Ptcp Nom Sg Masc · ζάωattributive participle ('the living bread')ζάω: 'live'; ὁ ζῶν = 'the living one'; the bread is alive and life-giving — parallel to 'the living water' (4:10–11). The adjective distinguishes this bread as having life in itself, not merely representing life.
theNominativearticle (with second attributive participial phrase)
ἐκfrompreposition + genitive (source)
τοῦtheGenitivearticle
οὐρανοῦheavenGenitivegenitive of source
καταβάςthat came downAor Act Ptcp Nom Sg Masc · καταβαίνωattributive participle (aorist: completed descent = the incarnation)καταβαίνω: 'come down'; the aorist participle (vs. present in v.33) views the descent as accomplished.
ἐάνifconditional conjunction (third-class: potential condition)ἐάν: 'if'; introduces a conditional promise open to any individual.
τιςanyoneNominativesubject (indefinite)
φάγῃeatsAor Act Subj 3 Sg · ἐσθίωverb in protasis→ constative aorist subjunctiveἐσθίω: 'eat.'
ἐκofpreposition + genitive (partitive)
τούτουthisGenitivedemonstrative adjective (with τοῦ ἄρτου)
τοῦtheGenitivearticle
ἄρτουbreadGenitivegenitive (partitive: 'eat of this bread')
ζήσειwill liveFut Act Indic 3 Sg · ζάωmain verb (apodosis: future promise)→ predictive futureζάω: 'live'; the future promise of life for the eater.
εἰςforeverpreposition + accusative (extent: 'unto the age')εἰς τὸν αἰῶνα: a fixed idiom = 'forever, for ever and ever'; equivalent to εἰς ζωὴν αἰώνιον.
τὸνtheAccusativearticle
αἰῶναageAccusativeobject of εἰς (temporal extent)αἰών: 'age, era'; εἰς τὸν αἰῶνα = 'forever.'
καὶandcoordinating conjunction
theNominativearticle (with subject ἄρτος)
ἄρτοςbreadNominativesubject of ἐστιν
δέandcontinuative/transitional particle (marks the eucharistic pivot)
ὃνthatAccusativerelative pronoun (object of δώσω: the bread that I will give)
ἐγὼINominativeemphatic subject pronoun
δώσωwill giveFut Act Indic 1 Sg · δίδωμιverb in relative clause (future: looking to the passion)→ predictive future (the giving of his flesh in death)δίδωμι: 'give'; the future δώσω looks forward to the cross — the giving of his flesh as the act of sacrifice.
theNominativearticle (with predicate nominative σάρξ)
σάρξfleshNominativepredicate nominative (the eucharistic pivot: the bread IS his flesh)σάρξ: 'flesh'; first occurrence of this key term in the discourse; σάρξ = the whole person in its physical, incarnate reality (cf. 1:14: ὁ λόγος σὰρξ ἐγένετο); the eucharistic section (vv.52–58) will develop this.
μούmyGenitivegenitive of possession (ἡ σάρξ μου = 'my flesh')
ἐστινisPres Act Indic 3 Sg · εἰμίcopula→ present (identification: the bread = my flesh)
ὑπὲρforpreposition + genitive (substitutionary/representative: 'on behalf of')ὑπέρ + gen.: 'on behalf of, for the sake of'; the standard sacrificial preposition in the NT passion tradition (cf. 10:11, 15; 15:13; 1 Cor 11:24).
τῆςtheGenitivearticle
τοῦof theGenitivearticle (with κόσμου)
κόσμουworldGenitivegenitive of possession (the world's life)κόσμος: 'world'; the universal scope of the sacrifice (cf. 3:16).
ζωῆςlifeGenitivegenitive of object/purpose (for the life of the world)ζωή: 'life'; ὑπὲρ τῆς τοῦ κόσμου ζωῆς = 'for the sake of the world's life' — the sacrificial purpose of his death.
52

Ἐμάχοντο οὖν πρὸς ἀλλήλους οἱ Ἰουδαῖοι λέγοντες· Πῶς δύναται οὗτος ἡμῖν δοῦναι τὴν σάρκα αὐτοῦ φαγεῖν;

The Jews therefore quarreled with one another, saying, 'How can this man give us his flesh to eat?'

Narrative transition (hostile response to v.51)οὖνThe crowd's quarrel (ἐμάχοντο — 'were fighting') is among themselves; the word σάρξ triggers a literal misunderstanding paralleling Nicodemus' misunderstanding (ch. 3) and the Samaritan woman's (ch. 4). Πῶς δύναται ('how is he able?') echoes the same incomprehension as 3:9.
Ἐμάχοντοwere quarrelingImpf Mid Indic 3 Pl · μάχομαιmain verb (historical imperfect)→ progressive imperfect (ongoing dispute among themselves)μάχομαι: 'fight, quarrel, dispute'; the middle reinforces the reciprocal sense.
οὖνthereforeinferential/narrative conjunction
πρὸςwithpreposition + accusative (directional: 'against one another')
ἀλλήλουςone anotherAccusativeobject of πρός (reciprocal pronoun)ἀλλήλων: 'one another'; a reciprocal pronoun — the quarrel is internal.
οἱtheNominativearticle (with subject Ἰουδαῖοι)
ἸουδαῖοιJewsNominativesubjectἸουδαῖος: 'Jew, Judean'; in John often designates religious-establishment opponents of Jesus, not ethnicity as such.
λέγοντεςsayingPres Act Ptcp Nom Pl Masc · λέγωadverbial participle (manner: 'quarreling, saying')
ΠῶςHowinterrogative adverb (introducing the protest)
δύναταιis ablePres Mid Indic 3 Sg · δύναμαιmain verb of reported question→ gnomic/deliberative presentδύναμαι: 'be able, can'; the crowd echoes the pattern of misunderstanding: 'how can he do this?'
οὗτοςthis manNominativesubject (contemptuous demonstrative: 'this fellow')οὗτος: the contemptuous use of 'this one' distances the speaker from Jesus.
ἡμῖνusDativedative indirect object
δοῦναιto giveAor Act Inf · δίδωμιcomplementary infinitive (with δύναται)→ constative aorist infinitive
τὴνtheAccusativearticle
σάρκαfleshAccusativedirect object of δοῦναισάρξ: 'flesh'; the crowd hears σάρξ literally (cf. v.51), missing the sign-level significance.
αὐτοῦhisGenitivegenitive of possession
φαγεῖνto eatAor Act Inf · ἐσθίωepexegetical infinitive (explaining what 'give' means: give to eat)→ constative aorist infinitiveἐσθίω: 'eat.'
53

Εἶπεν οὖν αὐτοῖς ὁ Ἰησοῦς· Ἀμὴν ἀμὴν λέγω ὑμῖν, ἐὰν μὴ φάγητε τὴν σάρκα τοῦ υἱοῦ τοῦ ἀνθρώπου καὶ πίητε αὐτοῦ τὸ αἷμα, οὐκ ἔχετε ζωὴν ἐν ἑαυτοῖς.

So Jesus said to them, 'Truly, truly, I say to you, unless you eat the flesh of the Son of Man and drink his blood, you have no life in yourselves.'

Response to the protest (eucharistic ultimatum)οὖνJesus does not retreat from the scandal; he intensifies it with the double amen formula. He now adds αἷμα ('blood') alongside σάρξ ('flesh'), and the condition is absolute: ἐὰν μὴ … ('unless you eat … and drink … you have no life'). The negative ('no life in yourselves') states the stakes. From here, τρώγω ('munch, gnaw') will replace ἐσθίω ('eat') in vv.54–58, heightening the realistic/sacramental force.
ΕἶπενsaidAor Act Indic 3 Sg · λέγωnarrative verb→ constative aorist
οὖνthereforenarrative conjunction
αὐτοῖςto themDativedative indirect object
theNominativearticle (with subject Ἰησοῦς)
ἸησοῦςJesusNominativesubject
ἈμὴνTrulysolemn affirmation (first amen)
ἀμὴνtrulysolemn affirmation (second amen)
λέγωI sayPres Act Indic 1 Sg · λέγωperformative verb→ performative present
ὑμῖνto youDativedative indirect object
ἐὰνunlessconditional conjunction + μή = 'unless'
μὴnotnegation (with ἐὰν: 'if not, unless')
φάγητεyou eatAor Act Subj 2 Pl · ἐσθίωverb in protasis (conditional: 'unless you eat')→ constative aorist subjunctiveἐσθίω: 'eat'; here still ἐσθίω (not τρώγω) — the transition to the more vivid verb begins at v.54.
τὴνtheAccusativearticle
σάρκαfleshAccusativedirect objectσάρξ: 'flesh'; the incarnate reality of the Son of Man — his body given in death.
τοῦof theGenitivearticle
υἱοῦSonGenitivegenitive of possession / Christological title
τοῦofGenitivearticle
ἀνθρώπουManGenitivegenitive (the title: Son of Man, with Danielic/apocalyptic resonance)ἄνθρωπος: 'man, human being'; ὁ υἱὸς τοῦ ἀνθρώπου = the Danielic figure (Dan 7:13-14) who descends and ascends (cf. 6:62).
καὶandcoordinating conjunction (joining the two conditions)
πίητεdrinkAor Act Subj 2 Pl · πίνωverb in protasis (second condition: 'unless you … drink')→ constative aorist subjunctiveπίνω: 'drink'; paired with ἐσθίω/τρώγω throughout the eucharistic section.
αὐτοῦhisGenitivegenitive of possession (with τὸ αἷμα: 'his blood')
τὸtheAccusativearticle
αἷμαbloodAccusativedirect object (of πίητε)αἷμα: 'blood'; σάρξ καὶ αἷμα together constitute the full humanity of Jesus. In sacrificial/eucharistic thought, the separation of flesh and blood signifies death.
οὐκnotnegation
ἔχετεyou havePres Act Indic 2 Pl · ἔχωmain verb (apodosis of the condition)→ present (current state: you do not have life)ἔχω: 'have, possess'; cf. v.47 (ὁ πιστεύων ἔχει ζωὴν): here the negative: without this eating, no life.
ζωὴνlifeAccusativedirect object
ἐνinpreposition + dative (location: 'in yourselves')
ἑαυτοῖςyourselvesDativereflexive pronoun (dative of location: 'within yourselves')ἑαυτοῦ: 'oneself, himself, themselves'; ἐν ἑαυτοῖς = 'in yourselves' — life as an interior reality.
54

ὁ τρώγων μου τὴν σάρκα καὶ πίνων μου τὸ αἷμα ἔχει ζωὴν αἰώνιον, κἀγὼ ἀναστήσω αὐτὸν τῇ ἐσχάτῃ ἡμέρᾳ.

Whoever eats my flesh and drinks my blood has eternal life, and I will raise him up on the last day.'

Positive counterpart to v.53 (promise to the eater)asyndetonV.54 is the positive mirror of v.53's negative: where v.53 says 'unless you eat … you have no life,' v.54 says 'the one who eats … has eternal life.' Note the shift: ἐσθίω ('eat') in v.53 → τρώγω ('munch, chew, eat physically') in v.54 — the more vivid and physical verb highlights the realism of the eating. The fourth and final resurrection promise ('I will raise him up on the last day') repeats the refrain of vv.39, 40, 44.
whoeverNominativearticle (with substantival participle: 'the one who eats')
τρώγωνeatsPres Act Ptcp Nom Sg Masc · τρώγωsubstantival participle (subject: 'the one who eats')τρώγω: 'munch, gnaw, eat' (more physically vivid than ἐσθίω); this verb appears first here (v.54) and continues through v.58, then returns at 13:18 (Judas). The shift from ἐσθίω emphasizes the bodily, realistic character of the eating — whether sacramental or otherwise, it is not merely spiritual.
μουmyGenitivegenitive of possession (with τὴν σάρκα: 'my flesh')
τὴνtheAccusativearticle
σάρκαfleshAccusativedirect object
καὶandcoordinating conjunction
πίνωνdrinksPres Act Ptcp Nom Sg Masc · πίνωsubstantival participle (part of compound subject with τρώγων)πίνω: 'drink'; paired with τρώγω throughout the section.
μουmyGenitivegenitive of possession
τὸtheAccusativearticle
αἷμαbloodAccusativedirect object
ἔχειhasPres Act Indic 3 Sg · ἔχωmain verb→ present (present possession — realized eschatology, as in v.47)
ζωὴνlifeAccusativedirect object
αἰώνιονeternalAccusativeattributive adjective
κἀγὼand INominativecrasis (καὶ + ἐγώ): emphatic 'and I myself'κἀγώ: crasis of καί + ἐγώ; emphatic personal commitment by Jesus.
ἀναστήσωwill raiseFut Act Indic 1 Sg · ἀνίστημιmain verb (fourth resurrection promise)→ predictive future (solemn promise: I will raise him)ἀνίστημι: 'raise up, resurrect'; the fourth occurrence of this refrain in the chapter (vv.39, 40, 44, 54) — the repetition underscores the eschatological stakes of eucharistic participation.
αὐτὸνhimAccusativedirect object
τῇtheDativearticle
ἐσχάτῃlastDativeattributive adjective (dative of time: 'on the last day')ἔσχατος: 'last, final'; τῇ ἐσχάτῃ ἡμέρᾳ = 'on the last day' — the eschatological climax.
ἡμέρᾳdayDativedative of time (temporal expression)ἡμέρα: 'day'; τῇ ἐσχάτῃ ἡμέρᾳ = 'on the last day' — the four occurrences of this phrase in this chapter uniquely structure Johannine eschatology.
55

ἡ γὰρ σάρξ μου ἀληθής ἐστιν βρῶσις, καὶ τὸ αἷμά μου ἀληθής ἐστιν πόσις.

For my flesh is true food, and my blood is true drink.

Ground for v.54 (the flesh and blood are genuine nourishment)γάρΓάρ provides the reason for v.54's promise: the flesh and blood are ἀληθής — 'genuine, real, true' — food and drink. The adjective ἀληθής draws a contrast with mere earthly food (the manna, ordinary bread): this is nourishment that truly satisfies and truly sustains — a real, not merely metaphorical, food.
theNominativearticle (with subject σάρξ)
γὰρforcausal/explanatory conjunction (postpositive)
σάρξfleshNominativesubject
μουmyGenitivegenitive of possession
ἀληθήςtrueNominativepredicate adjective (ἀληθής ἐστιν βρῶσις = 'is true food')ἀληθής: 'true, real, genuine'; emphasizes the actuality of the spiritual nourishment: not a metaphor for something else, but genuine food (in whatever mode).
ἐστινisPres Act Indic 3 Sg · εἰμίcopula→ present
βρῶσιςfoodNominativepredicate nominativeβρῶσις: 'food, eating, the act of eating'; from βιβρώσκω; a Johannine term (also 4:32; 6:27). Some MSS read βρῶμα ('food, meat') — the meaning is similar.
καὶandcoordinating conjunction
τὸtheNominativearticle (with subject αἷμα)
αἷμάbloodNominativesubject
μουmyGenitivegenitive of possession
ἀληθήςtrueNominativepredicate adjective
ἐστινisPres Act Indic 3 Sg · εἰμίcopula→ present
πόσιςdrinkNominativepredicate nominativeπόσις: 'drink, drinking'; from πίνω; a relatively rare noun in the NT (also Rom 14:17; Col 2:16).
56

ὁ τρώγων μου τὴν σάρκα καὶ πίνων μου τὸ αἷμα ἐν ἐμοὶ μένει κἀγὼ ἐν αὐτῷ.

Whoever eats my flesh and drinks my blood abides in me, and I in him.

Fruit of eucharistic participation (mutual indwelling)asyndetonThe participial subject ὁ τρώγων … καὶ πίνων ('the one who eats … and drinks') repeats from v.54; now the result is stated in relational not eschatological terms: ἐν ἐμοὶ μένει κἀγὼ ἐν αὐτῷ ('abides in me and I in him'). μένω ('abide, remain, dwell') is the key Johannine mutual-indwelling verb, developed fully in ch. 15 (vine and branches); here eucharistic eating becomes the act by which this mutual indwelling is enacted.
whoeverNominativearticle (with substantival participle)
τρώγωνeatsPres Act Ptcp Nom Sg Masc · τρώγωsubstantival participle (subject)τρώγω: 'munch, eat'; see v.54.
μουmyGenitivegenitive of possession
τὴνtheAccusativearticle
σάρκαfleshAccusativedirect object
καὶandcoordinating conjunction
πίνωνdrinksPres Act Ptcp Nom Sg Masc · πίνωsubstantival participle (part of compound subject)
μουmyGenitivegenitive of possession
τὸtheAccusativearticle
αἷμαbloodAccusativedirect object
ἐνinpreposition + dative (location: mutual indwelling)
ἐμοὶmeDativedative object of ἐν (location: 'in me')
μένειabidesPres Act Indic 3 Sg · μένωmain verb→ present (ongoing state of mutual indwelling)μένω: 'abide, remain, dwell'; the key Johannine unity verb (41× in John); here it joins the eucharistic and indwelling themes. Developed fully in the Vine discourse (ch. 15).
κἀγὼand INominativecrasis (καὶ + ἐγώ): subject of implied μένωκἀγώ: crasis of καί + ἐγώ; the reciprocal: 'and I [abide] in him.'
ἐνinpreposition + dative
αὐτῷhimDativedative object of ἐν (mutual indwelling: 'I in him')
57

καθὼς ἀπέστειλέν με ὁ ζῶν πατὴρ κἀγὼ ζῶ διὰ τὸν πατέρα, καὶ ὁ τρώγων με κἀκεῖνος ζήσει δι᾽ ἐμέ.

As the living Father sent me, and I live because of the Father, so whoever eats me, he also will live because of me.

Analogy (Father→Son life; Son→believer life)καθώςThe analogy is precise: as the Son derives his life from the Father's sending/mission (ζῶ διὰ τὸν πατέρα), so the eater derives life from the Son (ζήσει δι᾽ ἐμέ). The chain Father → Son → believer grounds the eucharistic gift in the eternal life-giving relationship within the Godhead. Ὁ ζῶν πατήρ ('the living Father') echoes v.48 (ὁ ζῶν ἄρτος), linking the living bread to the living Father.
καθὼςascomparative conjunction (introduces the Father→Son analogy)καθώς: 'as, just as, even as'; Johannine comparative particle of correspondence.
ἀπέστειλένsentAor Act Indic 3 Sg · ἀποστέλλωmain verb of comparative clause→ constative aorist (the historic mission)ἀποστέλλω: 'send, commission'; the standard Johannine term for the Father's sending of the Son (frequent in John 3–20). The divine commission underlies the eucharistic gift.
μεmeAccusativedirect object
theNominativearticle (with subject πατήρ)
ζῶνlivingPres Act Ptcp Nom Sg Masc · ζάωattributive participle ('the living Father')ζάω: 'live'; ὁ ζῶν πατήρ = 'the living Father'; pairs with ὁ ζῶν ἄρτος (v.51). The Father is life in himself (cf. 5:26).
πατὴρFatherNominativesubject of ἀπέστειλεν
κἀγὼand INominativecrasis (καὶ + ἐγώ): subject of ζῶ
ζῶlivePres Act Indic 1 Sg · ζάωmain verb→ present (ongoing life from the Father)ζάω: 'live'; the Son's life is derivative from the Father's — yet real and eternal.
διὰbecause ofpreposition + accusative (cause: 'because of, on account of')διά + acc.: 'because of, on account of, through'; here causal, not instrumental.
τὸνtheAccusativearticle
πατέραFatherAccusativeobject of διά (the Father as the ground of the Son's life)
καὶsocorrelative conjunction (introducing the second member of the analogy: 'so also')
whoeverNominativearticle (with substantival participle τρώγων)
τρώγωνeatsPres Act Ptcp Nom Sg Masc · τρώγωsubstantival participle (subject)τρώγω: 'munch, eat'; continues from vv.54, 56.
μεmeAccusativedirect object (remarkable: 'eats me' — Jesus himself is the object, not just his flesh)με: 'me'; the object of τρώγω is not σάρξ ('flesh') but με ('me') — indicating that the flesh and blood eating is the taking of the whole person of Jesus.
κἀκεῖνοςhe alsoNominativecrasis (καὶ + ἐκεῖνος): anaphoric pronoun 'that one/he' with emphasisκἀκεῖνος: crasis of καί + ἐκεῖνος; emphatic anaphoric pronoun, 'that one as well.'
ζήσειwill liveFut Act Indic 3 Sg · ζάωmain verb (apodosis of the analogy)→ predictive future
δι᾽because ofpreposition + accusative (cause: the Son as ground of the believer's life)
ἐμέmeAccusativeobject of διά (emphatic form of με)
58

Οὗτός ἐστιν ὁ ἄρτος ὁ ἐξ οὐρανοῦ καταβάς, οὐ καθὼς ἔφαγον οἱ πατέρες καὶ ἀπέθανον· ὁ τρώγων τοῦτον τὸν ἄρτον ζήσει εἰς τὸν αἰῶνα.

This is the bread that came down from heaven, not as the fathers ate and died. Whoever eats this bread will live forever.'

Concluding recapitulation of the eucharistic discourse (closes vv.48–57)asyndetonV.58 is the conclusion of the Bread of Life discourse, recapitulating the key contrasts: (1) Οὗτός ἐστιν ὁ ἄρτος ὁ … καταβάς (the heavenly bread; echoing vv.33, 50, 51); (2) the manna contrast (οἱ πατέρες ἔφαγον καὶ ἀπέθανον; echoing v.49); (3) the promise (ζήσει εἰς τὸν αἰῶνα; echoing v.51b). The discourse comes full circle.
ΟὗτόςThisNominativedemonstrative subject
ἐστινisPres Act Indic 3 Sg · εἰμίcopula→ present
theNominativearticle (with predicate ἄρτος)
ἄρτοςbreadNominativepredicate nominative
thatNominativearticle (with attributive participial phrase)
ἐξfrompreposition + genitive (source)
οὐρανοῦheavenGenitivegenitive of source (anarthrous: 'from heaven')
καταβάςthat came downAor Act Ptcp Nom Sg Masc · καταβαίνωattributive participle (the completed descent)
οὐnotnegation (with the comparative: 'not as')
καθὼςascomparative conjunction (οὐ καθώς = 'not as')
ἔφαγονateAor Act Indic 3 Pl · ἐσθίωverb in comparative clause→ constative aorist
οἱtheNominativearticle (with subject πατέρες)
πατέρεςfathersNominativesubject of ἔφαγον
καὶandcoordinating conjunction (adversative in context: 'and yet')
ἀπέθανονdiedAor Act Indic 3 Pl · ἀποθνῄσκωsecond verb in comparative clause (the manna-eaters died; this bread-eater will not)→ constative aorist
whoeverNominativearticle (with substantival participle τρώγων)
τρώγωνeatsPres Act Ptcp Nom Sg Masc · τρώγωsubstantival participle (subject)τρώγω: 'munch, eat'; last occurrence in this section; the verb has replaced ἐσθίω from v.54 through v.58.
τοῦτονthisAccusativedemonstrative adjective (with τὸν ἄρτον: 'this bread')
τὸνtheAccusativearticle
ἄρτονbreadAccusativedirect object
ζήσειwill liveFut Act Indic 3 Sg · ζάωmain verb (the final promise of the discourse)→ predictive future
εἰςforeverpreposition + accusative (extent: εἰς τὸν αἰῶνα = 'forever')
τὸνtheAccusativearticle
αἰῶναageAccusativeobject of εἰς (temporal extent: 'unto the age' = forever)
59

Ταῦτα εἶπεν ἐν συναγωγῇ διδάσκων ἐν Καφαρναούμ.

These things he said in the synagogue, as he taught at Capernaum.

Narrative setting note (closing the discourse)asyndetonA brief narrator's note locating the entire discourse (vv.22–58) at the Capernaum synagogue. The setting — a sacred Jewish space — underscores the irony that the manna-centered tradition is now challenged in the very place dedicated to its celebration. This note closes section E and opens the crisis of vv.60ff.
ΤαῦταThese thingsAccusativedemonstrative pronoun (direct object: resuming the discourse)ταῦτα: 'these things'; summarizes vv.22–58.
εἶπενhe saidAor Act Indic 3 Sg · λέγωmain verb→ constative aorist
ἐνinpreposition + dative (location)
συναγωγῇsynagogueDativedative of location (anarthrous: 'in a/the synagogue')συναγωγή: 'synagogue, assembly'; the location grounds the discourse in the Jewish communal/liturgical setting.
διδάσκωνteachingPres Act Ptcp Nom Sg Masc · διδάσκωadverbial participle (attendant circumstance/manner: 'as he was teaching')διδάσκω: 'teach'; the formal teaching setting of the synagogue grounds the discourse.
ἐνatpreposition + dative (location)
ΚαφαρναούμCapernaumDativedative of location (indeclinable proper noun)Καφαρναούμ: Capernaum (Hebrew כְּפַר נַחוּם, 'village of Nahum'); Jesus' Galilean base of operations (cf. 2:12); the discourse was delivered in its synagogue.
60

Πολλοὶ οὖν ἀκούσαντες ἐκ τῶν μαθητῶν αὐτοῦ εἶπαν· Σκληρός ἐστιν ὁ λόγος οὗτος· τίς δύναται αὐτοῦ ἀκούειν;

When many of his disciples heard this, they said, 'This is a hard saying; who can listen to it?'

Crisis response (even the wider disciples scandalized)οὖνThe section F begins (vv.60–71). The crisis is not merely among 'the Jews' (v.52) but among Jesus' own μαθηταί ('disciples') — the broader circle beyond the Twelve. Σκληρός ('hard, harsh') means not 'difficult to understand' but 'offensive, intolerable'; the saying is not obscure — they understand it all too well. Τίς δύναται ἀκούειν; ('who can bear to hear it?') echoes the crowd's utter incomprehension (v.52: πῶς δύναται …).
ΠολλοὶManyNominativesubject (adjective used substantivally: 'many [disciples]')πολύς: 'many, much'; πολλοί = 'many people.'
οὖνthereforenarrative/inferential conjunction
ἀκούσαντεςhaving heardAor Act Ptcp Nom Pl Masc · ἀκούωadverbial participle (temporal: 'when they heard')
ἐκofpreposition + genitive (partitive: 'many from among his disciples')
τῶνtheGenitivearticle
μαθητῶνdisciplesGenitivegenitive (partitive with ἐκ)μαθητής: 'disciple, learner'; here the broader circle (not merely the Twelve), who will withdraw in v.66.
αὐτοῦhisGenitivegenitive of possession
εἶπανsaidAor Act Indic 3 Pl · λέγωmain verb→ constative aorist
ΣκληρόςHardNominativepredicate adjectiveσκληρός: 'hard, rough, harsh, difficult'; here in the sense 'offensive, intolerable, scandalous' — not cognitively difficult but morally/spiritually repugnant to the hearers.
ἐστινisPres Act Indic 3 Sg · εἰμίcopula→ present
theNominativearticle (with subject λόγος)
λόγοςword/sayingNominativesubjectλόγος: 'word, saying, statement'; here = 'this teaching' (the eucharistic discourse). Not Logos-Christology here, but the word Jesus has just spoken.
οὗτοςthisNominativedemonstrative adjective (predicate position: ὁ λόγος οὗτος = 'this saying')
τίςwhoNominativeinterrogative pronoun (subject of the rhetorical question)τίς: 'who?'; rhetorical — implying 'no one.'
δύναταιis ablePres Mid Indic 3 Sg · δύναμαιmain verb of rhetorical question→ deliberative/gnomic present
αὐτοῦitGenitivegenitive object of ἀκούειν (ἀκούω + gen. = 'hear, listen to')
ἀκούεινto hear/listenPres Act Inf · ἀκούωcomplementary infinitive (with δύναται)→ present infinitiveἀκούω: 'hear, listen to'; ἀκούω + gen. of the thing heard (αὐτοῦ): 'who can bear to listen to it?'
61

Εἰδὼς δὲ ὁ Ἰησοῦς ἐν ἑαυτῷ ὅτι γογγύζουσιν περὶ τούτου οἱ μαθηταὶ αὐτοῦ εἶπεν αὐτοῖς· Τοῦτο ὑμᾶς σκανδαλίζει;

But Jesus, knowing in himself that his disciples were grumbling about this, said to them, 'Does this cause you to stumble?'

Narrative (Jesus' foreknowledge + response to the scandal)δέΕἰδώς ('knowing') underscores Jesus' divine foreknowledge — he perceives their γογγύζουσιν ('grumbling'; the same verb as v.41, 43) internally, not from outward observation ('in himself'). His question is not surprised — Τοῦτο ὑμᾶς σκανδαλίζει; ('Does this cause you to stumble?') — it is diagnostic, and will be followed by an even harder saying in v.62.
ΕἰδὼςknowingPerf Act Ptcp Nom Sg Masc · οἶδαadverbial participle (causal/concessive: 'knowing [in himself] that …')οἶδα: 'know'; perfect in form but present in sense — 'knowing'; the perfect expresses a settled state of knowledge. Jesus' foreknowledge is a recurring theme in John (cf. 2:24–25; 13:11; 18:4).
δὲbutadversative/continuative particle (postpositive)
theNominativearticle (with subject Ἰησοῦς)
ἸησοῦςJesusNominativesubject
ἐνinpreposition + dative (sphere: 'within himself')
ἑαυτῷhimselfDativereflexive pronoun (dative of sphere: 'in himself/inwardly')ἑαυτοῦ: 'himself'; ἐν ἑαυτῷ = 'within himself' — the perception is interior and supernatural, not deduced from their expressions.
ὅτιthatconjunction (recitative/content: introducing indirect speech)
γογγύζουσινare grumblingPres Act Indic 3 Pl · γογγύζωverb in indirect discourse→ progressive present (ongoing, repeated grumbling)γογγύζω: 'grumble, murmur'; repeated from v.41 (the grumbling of the Jews) and now the disciples. The echo of Israel's wilderness grumbling (Exod 16:2, 7, 8) is deliberate throughout the chapter.
περὶaboutpreposition + genitive (reference: 'about this')
τούτουthisGenitivegenitive object of περί (the scandal of the discourse)
οἱtheNominativearticle (with subject μαθηταί)
μαθηταὶdisciplesNominativesubject of γογγύζουσιν
αὐτοῦhisGenitivegenitive of possession
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb→ constative aorist
αὐτοῖςto themDativedative indirect object
ΤοῦτοThisNominativedemonstrative pronoun (subject of σκανδαλίζει: 'does this [saying] cause you to stumble?')
ὑμᾶςyouAccusativedirect object (accusative of person caused to stumble)
σκανδαλίζειcauses to stumblePres Act Indic 3 Sg · σκανδαλίζωmain verb (rhetorical question)→ deliberative present (implied: 'is this an offense to you?')σκανδαλίζω: 'cause to stumble, give offense, scandalize'; the verb of spiritual stumbling-block (from σκάνδαλον, 'trap, obstacle'). The rhetorical question sets up the even harder saying of v.62.
62

ἐὰν οὖν θεωρῆτε τὸν υἱὸν τοῦ ἀνθρώπου ἀναβαίνοντα ὅπου ἦν τὸ πρότερον;

'Then what if you were to see the Son of Man ascending to where he was before?'

Rhetorical question (intensifying the scandal — ascent harder than descent)οὖνV.62 is an aposiopesis — the protasis is given (ἐὰν θεωρῆτε … ἀναβαίνοντα), but the apodosis is suppressed, leaving the implied consequence to the hearer. 'If the descent-language scandalized you, what will the ascent do?' The Son of Man ascending to where he was before (ὅπου ἦν τὸ πρότερον) presupposes his pre-existence, which makes the entire eucharistic claim even more radical. The ascent probably anticipates the crucifixion/glorification (cf. 3:14; 8:28; 12:32).
ἐὰνifconditional conjunction (third-class protasis — open possibility)
οὖνthereforeinferential particle (drawing the implication of their scandal)
θεωρῆτεyou seePres Act Subj 2 Pl · θεωρέωverb in protasis (conditional: 'if you see/were to see')→ present subjunctive (open condition)θεωρέω: 'see, observe, behold'; in John often implies a deeper beholding than mere sight (cf. 12:45; 14:17, 19).
τὸνtheAccusativearticle (with direct object υἱόν)
υἱὸνSonAccusativedirect object of θεωρῆτε (accusative subject of infinitive/participle)
τοῦofGenitivearticle
ἀνθρώπουManGenitivegenitive (Christological title: Son of Man)ἄνθρωπος: 'man'; ὁ υἱὸς τοῦ ἀνθρώπου: the Danielic figure who ascends after descending (Dan 7:13–14); the descent/ascent motif is complete.
ἀναβαίνονταascendingPres Act Ptcp Acc Sg Masc · ἀναβαίνωsupplementary participle (with θεωρῆτε: 'see him ascending')ἀναβαίνω: 'go up, ascend'; counterpart to καταβαίνω ('come down'); the ascent (ἀνάβασις) presupposes the prior descent (κατάβασις) developed throughout the chapter.
ὅπουwhererelative adverb of place (introducing the destination clause)
ἦνhe wasImpf Act Indic 3 Sg · εἰμίverb (predicate in the relative clause: 'where he was')→ imperfect (continuous pre-incarnate existence)εἰμί: 'be, exist'; ὅπου ἦν τὸ πρότερον = 'where he was formerly/before' — the pre-existence of the Son. The imperfect ἦν expresses continuous prior existence (cf. 1:1: ἐν ἀρχῇ ἦν ὁ λόγος).
τὸtheAccusativearticle (with adverbial accusative πρότερον: 'formerly')
πρότερονbefore/formerlyAccusativeadverbial accusative (temporal: 'before, previously')πρότερος: 'former, prior'; τὸ πρότερον = 'before, formerly' — the pre-incarnate state of the Son (cf. 17:5; 1:1–2).
63

τὸ πνεῦμά ἐστιν τὸ ζῳοποιοῦν, ἡ σὰρξ οὐκ ὠφελεῖ οὐδέν· τὰ ῥήματα ἃ ἐγὼ λελάληκα ὑμῖν πνεῦμά ἐστιν καὶ ζωή ἐστιν.

'It is the Spirit who gives life; the flesh is of no avail. The words that I have spoken to you are spirit and life.'

Hermeneutical key (πνεῦμα/σάρξ — the interpretive crux of the discourse)asyndetonV.63 is the chapter's most theologically freighted hermeneutical statement and its most contested verse. Three possible readings: (1) σάρξ and πνεῦμα are opposed as two modes of understanding — the flesh-reading (literalism) is useless; the Spirit-given/spiritual understanding life-gives; (2) σάρξ refers to Jesus' physical flesh as such (without the Spirit), which profits nothing — the Spirit alone animates; (3) σάρξ = the human level generally (Nicodemus-type thinking), πνεῦμα = divine empowerment. The final clause grounds meaning in the ῥήματα ('spoken words') as themselves πνεῦμα καὶ ζωή — the Spirit and life are mediated through the words Jesus has spoken, linking speech, Spirit, and sacrament.
τὸtheNominativearticle (with subject πνεῦμα)
πνεῦμάSpiritNominativesubjectπνεῦμα: 'spirit, Spirit, wind, breath'; whether 'spirit' (the human spiritual dimension), 'Spirit' (the Holy Spirit), or both is the crux of interpretation; the capital is conventional but interpretive.
ἐστινisPres Act Indic 3 Sg · εἰμίcopula→ present
τὸthe oneNominativearticle (with substantival participle ζῳοποιοῦν)
ζῳοποιοῦνgiving lifePres Act Ptcp Nom Sg Neut · ζῳοποιέωsubstantival participle (predicate nominative: 'the [Spirit] is the one who gives life')ζῳοποιέω: 'give life, make alive'; a theologically loaded compound (ζωή + ποιέω); in Paul (1 Cor 15:45; 2 Cor 3:6) and John, the Spirit is the life-giver.
theNominativearticle (with subject σάρξ)
σὰρξfleshNominativesubject (contrastive: σάρξ vs. πνεῦμα)σάρξ: 'flesh'; here in antithesis to πνεῦμα — the crux: does this contradict vv.51–58 (where σάρξ is the life-giving bread)? Many interpreters see a different referent: here σάρξ = the flesh-level of understanding, not the eucharistic flesh of v.51.
οὐκnotnegation
ὠφελεῖprofitsPres Act Indic 3 Sg · ὠφελέωmain verb (ἡ σὰρξ οὐκ ὠφελεῖ οὐδέν = 'the flesh profits nothing at all')→ gnomic present (universal truth)ὠφελέω: 'profit, benefit, help'; ὠφελεῖ οὐδέν = 'profits nothing' — total negation of the fleshly mode's salvific value.
οὐδένnothingAccusativedirect object (double negation: οὐκ … οὐδέν = 'profits nothing at all')οὐδείς: 'no one, nothing'; οὐδέν = 'nothing'; the combination with οὐκ intensifies: 'profits absolutely nothing.'
τὰtheNominativearticle (with subject ῥήματα)
ῥήματαwordsNominativesubjectῥῆμα: 'word, saying, utterance'; in John, ῥήματα ('words') can differ from λόγος in emphasizing the concrete spoken words. Here: 'the words I have spoken to you are spirit and life.'
thatAccusativerelative pronoun (object of λελάληκα: 'that I have spoken')
ἐγὼINominativeemphatic subject pronoun (with λελάληκα)
λελάληκαhave spokenPerf Act Indic 1 Sg · λαλέωverb in relative clause→ intensive perfect (the words stand as a completed, abiding disclosure)λαλέω: 'speak, talk'; the perfect tense emphasizes the completed-and-still-standing character of Jesus' discourse: words uttered once but permanently effective.
ὑμῖνto youDativedative indirect object
πνεῦμάspiritNominativepredicate nominative (the words are spirit)πνεῦμα: 'spirit'; anarthrous — 'spirit and life' as qualities, not identities.
ἐστινarePres Act Indic 3 Sg · εἰμίcopula→ present
καὶandcoordinating conjunction
ζωήlifeNominativepredicate nominative (the words are life — they effect what they proclaim)ζωή: 'life'; the words of Jesus are not merely about life but are themselves the vehicle of life — speech as sacrament.
ἐστινarePres Act Indic 3 Sg · εἰμίcopula (repeated for the second predicate: 'and are life')→ present
64

ἀλλ᾽ εἰσὶν ἐξ ὑμῶν τινες οἳ οὐ πιστεύουσιν. ᾔδει γὰρ ἐξ ἀρχῆς ὁ Ἰησοῦς τίνες εἰσὶν οἱ μὴ πιστεύοντες καὶ τίς ἐστιν ὁ παραδώσων αὐτόν.

But there are some of you who do not believe.' For Jesus knew from the beginning who those were who did not believe, and who it was who would betray him.

Qualification + narrator's aside (foreknowledge of unbelief and betrayer)ἀλλάThe discourse's life-claim is now qualified by the recognition of unbelief within the circle. The narrator's aside (γάρ: 'for Jesus knew from the beginning') underscores Jesus' omniscience — ᾔδει ἐξ ἀρχῆς ('he had known from the beginning') covers both the general unbelievers (τίνες) and the specific betrayer (τίς … ὁ παραδώσων). The future participle ὁ παραδώσων ('the one who would hand him over') anticipates Judas, named in v.71.
ἀλλ᾽butadversative conjunction (strong contrast to the Spirit/life claims)
εἰσὶνarePres Act Indic 3 Pl · εἰμίexistential verb ('there are')→ present
ἐξofpreposition + genitive (partitive: 'some of you')
ὑμῶνyouGenitivegenitive (partitive with ἐξ)
τινεςsomeNominativeindefinite pronoun (subject: 'certain ones')
οἳwhoNominativerelative pronoun (subject of the relative clause: 'who do not believe')
οὐnotnegation
πιστεύουσινbelievePres Act Indic 3 Pl · πιστεύωverb in relative clause→ progressive present (ongoing state of unbelief)πιστεύω: 'believe, trust'; the contrast with the chapter's refrain ὁ πιστεύων is stark.
ᾔδειknewPlupf Act Indic 3 Sg · οἶδαmain verb (narrator's aside)→ pluperfect (prior knowing: 'had known')οἶδα: 'know'; the pluperfect ᾔδει = 'had known (all along)'; Jesus' foreknowledge precedes the event of their unbelief.
γὰρforcausal/explanatory conjunction (introduces the narrator's aside)
ἐξfrompreposition + genitive (temporal: 'from the beginning')
ἀρχῆςbeginningGenitivegenitive of time (ἐξ ἀρχῆς = 'from the beginning')ἀρχή: 'beginning, origin'; ἐξ ἀρχῆς = 'from the very start' — not from the beginning of the conversation but from an absolute beginning in Jesus' knowledge.
theNominativearticle (with subject Ἰησοῦς)
ἸησοῦςJesusNominativesubject of ᾔδει
τίνεςwhoNominativeinterrogative pronoun (subject of indirect question: 'who the ones were who …')
εἰσὶνarePres Act Indic 3 Pl · εἰμίverb in indirect question→ present (retained from indirect statement)
οἱthe onesNominativearticle (with substantival participle πιστεύοντες)
μὴnotnegation (with participle)
πιστεύοντεςbelievingPres Act Ptcp Nom Pl Masc · πιστεύωsubstantival participle (in indirect question: 'who the non-believers are')
καὶandcoordinating conjunction (joining the two indirect questions)
τίςwhoNominativeinterrogative pronoun (second indirect question: 'who the betrayer is')
ἐστινisPres Act Indic 3 Sg · εἰμίcopula (second indirect question)→ present
the oneNominativearticle (with substantival future participle παραδώσων)
παραδώσωνwho would betray/hand overFut Act Ptcp Nom Sg Masc · παραδίδωμιsubstantival participle (future: 'the one who would betray him')παραδίδωμι: 'hand over, betray, deliver'; ὁ παραδώσων = 'the one who is going to hand him over' — the future participle expresses imminent future action. This verb is used consistently for Judas' betrayal in all four Gospels.
αὐτόνhimAccusativedirect object of παραδώσων
65

Καὶ ἔλεγεν· Διὰ τοῦτο εἴρηκα ὑμῖν ὅτι οὐδεὶς δύναται ἐλθεῖν πρός με ἐὰν μὴ ᾖ δεδομένον αὐτῷ ἐκ τοῦ πατρός.

And he said, 'This is why I told you that no one can come to me unless it is granted him by the Father.'

Explanation (citing the earlier statement on divine necessity to explain the unbelief)καίJesus cites his earlier teaching (v.44: 'no one can come to me unless the Father draws him') as the explanation for the unbelief: Διὰ τοῦτο εἴρηκα ὑμῖν ('this is why I told you'). The perfect εἴρηκα ('I have told/said') anchors the earlier statement as still-standing ground. The condition ἐὰν μὴ ᾖ δεδομένον ('unless it has been given/granted') uses the periphrastic perfect passive (δεδομένον with ᾖ) to express the divine gift of coming as a completed-and-present-standing reality from the Father.
ΚαὶAndcoordinating conjunction (narrative continuation)
ἔλεγενhe was sayingImpf Act Indic 3 Sg · λέγωmain verb (historical imperfect: continuous speech)→ progressive imperfect
ΔιὰBecause ofpreposition + accusative (cause: 'because of this')
τοῦτοthisAccusativedemonstrative object of διά (forward-pointing: 'this is why … that')
εἴρηκαI have toldPerf Act Indic 1 Sg · λέγωmain verb of the discourse-level citation→ intensive perfect (the saying stands as a permanent disclosure)λέγω: 'say'; εἴρηκα = 'I have said/told' — the perfect cites the earlier teaching (v.44) as still-standing authority.
ὑμῖνto youDativedative indirect object
ὅτιthatconjunction (recitative/content: introducing the content of the saying)
οὐδεὶςno oneNominativesubject (negative pronoun: 'no one can')οὐδείς: 'no one, none.'
δύναταιis ablePres Mid Indic 3 Sg · δύναμαιmain verb (with infinitive: 'no one can come')→ gnomic present (universal inability)
ἐλθεῖνto comeAor Act Inf · ἔρχομαιcomplementary infinitive (with δύναται: 'can come')→ constative aorist infinitive
πρόςtopreposition + accusative (direction: 'to me')
μεmeAccusativeobject of πρός
ἐὰνunlessconditional conjunction + μή = 'unless'
μὴnotnegation (with ἐὰν: 'unless')
it isPres Act Subj 3 Sg · εἰμίauxiliary in periphrastic perfect passive (ᾖ δεδομένον: 'it has been/is granted')→ present subjunctive (in conditional clause)
δεδομένονgrantedPerf Pass Ptcp Nom Sg Neut · δίδωμιperiphrastic participle (with ᾖ: 'unless it has been granted')δίδωμι: 'give'; δεδομένον = 'having been given, granted'; the divine passive: the Father is the giver. The perfect passive implies a completed and permanently valid divine gift of the ability to come.
αὐτῷhimDativedative of indirect object/advantage (the one to whom the gift is given)
ἐκbypreposition + genitive (agent/source: 'from/by the Father')
τοῦtheGenitivearticle
πατρόςFatherGenitivegenitive of agent/source (the divine source of the gift of coming)
66

Ἐκ τούτου πολλοὶ ἐκ τῶν μαθητῶν αὐτοῦ ἀπῆλθον εἰς τὰ ὀπίσω καὶ οὐκέτι μετ᾽ αὐτοῦ περιεπάτουν.

After this many of his disciples turned back and no longer walked with him.

Narrative crisis (the withdrawal of the broader disciples)asyndetonV.66 marks the crisis of the discourse: πολλοί ('many') from among the broader circle of disciples ἀπῆλθον εἰς τὰ ὀπίσω ('went away backward/withdrew') — a decisive turning back. Οὐκέτι περιεπάτουν ('no longer walked with him') uses the imperfect to show the ongoing state of their departure: from this point on they ceased to walk in his company. This is the narrative low point that sets up Peter's confession (vv.68–69).
ἘκAfterpreposition + genitive (temporal: 'from this [time], after this')ἐκ τούτου: 'from this point, after this'; a common Johannine temporal idiom (cf. 19:12).
τούτουthisGenitivegenitive of time (with ἐκ: 'after/from this')
πολλοὶmanyNominativesubject
ἐκofpreposition + genitive (partitive: 'many from among his disciples')
τῶνtheGenitivearticle
μαθητῶνdisciplesGenitivegenitive (partitive with ἐκ)
αὐτοῦhisGenitivegenitive of possession
ἀπῆλθονwent awayAor Act Indic 3 Pl · ἀπέρχομαιmain verb→ constative aorist (the moment of departure)ἀπέρχομαι: 'go away, depart'; ἀπῆλθον εἰς τὰ ὀπίσω = 'went away backward/withdrew' — a fixed phrase for apostasy or defection.
εἰςtopreposition + accusative (direction: 'to what is behind = backward')
τὰtheAccusativearticle (with substantive ὀπίσω)
ὀπίσωback/behindAccusativeadverb/substantive (εἰς τὰ ὀπίσω = 'back, backward' — i.e., defection)ὀπίσω: 'behind, back'; εἰς τὰ ὀπίσω = 'backward, away' — a idiom for turning back from discipleship.
καὶandcoordinating conjunction
οὐκέτιno longernegative adverb of time ('no longer, not anymore')οὐκέτι: 'no longer, no more'; marks the irreversibility of the departure.
μετ᾽withpreposition + genitive (accompaniment: 'with him')
αὐτοῦhimGenitivegenitive object of μετά
περιεπάτουνwere walkingImpf Act Indic 3 Pl · περιπατέωmain verb (historical imperfect: ongoing state — 'they were no longer walking')→ progressive imperfect (the discontinued association is vividly portrayed as an ongoing absence)περιπατέω: 'walk, live, conduct oneself'; here literal — they ceased to travel with Jesus. In John the word is often literal, unlike the Pauline ethical usage.
67

Εἶπεν οὖν ὁ Ἰησοῦς τοῖς δώδεκα· Μὴ καὶ ὑμεῖς θέλετε ὑπάγειν;

So Jesus said to the Twelve, 'Do you also want to go away?'

Jesus' challenge to the Twelve (do they share the defectors' intent?)οὖνThe moment of crisis is brought to its sharpest focus. Jesus addresses the Twelve (first explicit mention of οἱ δώδεκα in John) and poses the question Μὴ καὶ ὑμεῖς θέλετε ὑπάγειν; ('Surely you do not also want to go away?'). The particle μή with the indicative expects a negative answer — Jesus anticipates they will not leave, but the question leaves room. The scene mirrors, in reverse, the Synoptic 'Who do men say I am? … But who do you say I am?' (Mark 8:27–29).
ΕἶπενsaidAor Act Indic 3 Sg · λέγωnarrative verb→ constative aorist
οὖνthereforeinferential/narrative conjunction
theNominativearticle (with subject Ἰησοῦς)
ἸησοῦςJesusNominativesubject
τοῖςtheDativearticle (with indirect object δώδεκα)
δώδεκαTwelveDativedative indirect object (the inner circle of apostles — first explicit naming in John)δώδεκα: 'twelve'; οἱ δώδεκα = 'the Twelve' — the apostolic group (cf. 20:24; Mark 3:14–19). In John this is their most prominent appearance before 20:24.
ΜὴSurely … notnegative particle (interrogative μή: expects 'no' answer — 'surely you don't …?')μή in direct questions anticipates a negative reply: 'You don't also want to go away, do you?'
καὶalsoadverbial conjunction (intensifying: 'also, even you')
ὑμεῖςyouNominativeemphatic subject pronoun ('you yourselves')
θέλετεwantPres Act Indic 2 Pl · θέλωmain verb→ deliberative present (searching their current will)θέλω: 'want, will, desire, be willing'; their will is being tested.
ὑπάγεινto go awayPres Act Inf · ὑπάγωcomplementary infinitive (with θέλετε: 'want to go away')→ present infinitiveὑπάγω: 'go, go away, depart'; echoes the departing disciples (vv.21, 66). The Twelve are being distinguished from those who have gone.
68

Ἀπεκρίθη αὐτῷ Σίμων Πέτρος· Κύριε, πρὸς τίνα ἀπελευσόμεθα; ῥήματα ζωῆς αἰωνίου ἔχεις·

Simon Peter answered him, 'Lord, to whom shall we go? You have the words of eternal life,

Peter's confession, part one (no alternative to Jesus; he alone has life-words)asyndetonPeter's response unfolds in two movements: (1) the rhetorical question Πρὸς τίνα ἀπελευσόμεθα; ('To whom shall we go?') — implying there is no one else; (2) the positive affirmation ῥήματα ζωῆς αἰωνίου ἔχεις ('you have words of eternal life'). This echoes v.63 (τὰ ῥήματα … ζωή ἐστιν) and confirms that the disciples have received the discourse's claim at the level of faith: the words ARE life. Peter speaks for the Twelve — κύριε ('Lord') signals the full confessional register.
ἈπεκρίθηansweredAor Pass Indic 3 Sg · ἀποκρίνομαιmain verb (deponent)→ constative aoristἀποκρίνομαι: 'answer, respond'; deponent (passive form, active meaning).
αὐτῷhimDativedative indirect object
ΣίμωνSimonNominativesubject (first name)Σίμων: the Hebrew/Aramaic name (שִׁמְעוֹן); Peter's birth name.
ΠέτροςPeterNominativesubject (surname/nickname, in apposition to Σίμων)Πέτρος: 'Peter' (Greek = 'rock, stone'); the name given by Jesus (1:42). The full double name Simon Peter is Johannine (cf. 1:40, 13:6, 18:10, 21:15).
ΚύριεLordVocativevocative (address: 'Lord')κύριος: 'lord, master, Lord'; the vocative Κύριε as address to Jesus in John typically carries the full confessional weight (cf. 20:28: ὁ κύριός μου).
πρὸςtopreposition + accusative (direction)
τίναwhomAccusativeinterrogative pronoun (object of ἀπελευσόμεθα πρός: 'to whom')τίς: 'who?'; πρὸς τίνα = 'to whom?'
ἀπελευσόμεθαshall we goFut Mid Indic 1 Pl · ἀπέρχομαιmain verb (deliberative future: 'where would we go?')→ deliberative future (no real alternative: the question is rhetorical)ἀπέρχομαι: 'go away, depart'; the same verb as v.66 (ἀπῆλθον) — Peter implicitly references the departing disciples: 'shall we go as they went?'
ῥήματαwordsAccusativedirect object of ἔχειςῥῆμα: 'word, utterance, saying'; echoes v.63 (τὰ ῥήματα … πνεῦμά ἐστιν καὶ ζωή ἐστιν): Peter has received this teaching.
ζωῆςof lifeGenitivegenitive of content/description (ῥήματα ζωῆς αἰωνίου = 'words of eternal life')
αἰωνίουeternalGenitiveattributive adjective (with ζωῆς)
ἔχειςyou havePres Act Indic 2 Sg · ἔχωmain verb→ present (abiding possession: 'you have and continue to have these words')ἔχω: 'have, possess'; σύ ἔχεις = 'you have' — the emphatic second person (echoed by v.69: σύ εἶ).
69

καὶ ἡμεῖς πεπιστεύκαμεν καὶ ἐγνώκαμεν ὅτι σὺ εἶ ὁ ἅγιος τοῦ θεοῦ.

and we have believed, and have come to know, that you are the Holy One of God.'

Peter's confession, part two (the climactic Christological title)καίV.69 is Peter's Johannine confession, parallel to but distinct from Matthew's (σύ εἶ ὁ χριστός ὁ υἱὸς τοῦ θεοῦ τοῦ ζῶντος; Matt 16:16). John's title is ὁ ἅγιος τοῦ θεοῦ ('the Holy One of God') — attested in Mark 1:24 (demonic confession) and here. The perfect tenses πεπιστεύκαμεν ('we have believed') and ἐγνώκαμεν ('we have come to know') both express a completed and abiding state: their faith and knowledge are settled realities, not momentary impressions. The sequence faith → knowledge (not knowledge → faith) is characteristic Johannine epistemology (cf. 11:27).
καὶandcoordinating conjunction (continuing Peter's affirmation)
ἡμεῖςweNominativeemphatic subject pronoun (contrast with the defecting disciples: 'we — for our part')ἡμεῖς: emphatic 'we'; Peter speaks for the Twelve, distinguishing them from the πολλοί who departed.
πεπιστεύκαμενhave believedPerf Act Indic 1 Pl · πιστεύωmain verb (first of the two perfects)→ intensive perfect (completed act with abiding result: 'we have believed and remain in that belief')πιστεύω: 'believe'; the perfect tense expresses settled, abiding faith — not a momentary act but a current standing.
καὶandcoordinating conjunction (joining the two perfects)
ἐγνώκαμενhave come to knowPerf Act Indic 1 Pl · γινώσκωmain verb (second of the two perfects)→ intensive perfect (completed knowledge with permanent result)γινώσκω: 'know, come to know, perceive'; the perfect expresses knowledge attained and retained. The sequence πεπιστεύκαμεν καὶ ἐγνώκαμεν = faith precedes knowledge in John (cf. 17:8: ἔγνωσαν … καὶ ἐπίστευσαν).
ὅτιthatconjunction (content: introduces the object of both verbs)
σὺyouNominativeemphatic subject pronoun (in the confession: 'you — you specifically — are')
εἶarePres Act Indic 2 Sg · εἰμίcopula (σύ εἶ + predicate nominative: the confessional formula)→ present (identifying declaration)εἰμί: 'be, am'; σύ εἶ + title = a confessional formula paralleling the Synoptic Peter-confession.
theNominativearticle (with predicate nominative ἅγιος)
ἅγιοςHoly OneNominativepredicate nominative (the title: 'the Holy One')ἅγιος: 'holy, set apart, sacred'; ὁ ἅγιος τοῦ θεοῦ = 'the Holy One of God'; a unique Christological title: cf. Mark 1:24 (demoniac's cry), Luke 4:34. The title may identify Jesus with the anointed, consecrated one sent from God (cf. 10:36: ἡγίασεν). Some MSS read ὁ χριστός, ὁ υἱὸς τοῦ θεοῦ — but ὁ ἅγιος τοῦ θεοῦ is the stronger reading.
τοῦofGenitivearticle (with genitive θεοῦ)
θεοῦGodGenitivegenitive of relationship (ὁ ἅγιος τοῦ θεοῦ = 'God's Holy One')θεός: 'God'; the genitive identifies the one from/of whom Jesus is the Holy One — the unique divine consecrated one.
70

Ἀπεκρίθη αὐτοῖς ὁ Ἰησοῦς· Οὐκ ἐγὼ ὑμᾶς τοὺς δώδεκα ἐξελεξάμην; καὶ ἐξ ὑμῶν εἷς διάβολός ἐστιν.

Jesus answered them, 'Did I not choose you, the Twelve? And yet one of you is a devil.'

Counter-word to the confession (election does not guarantee final loyalty)asyndetonJesus' response to the confession is arresting: he affirms his own election of the Twelve (Οὐκ ἐγὼ ὑμᾶς … ἐξελεξάμην; — emphatic 'Was it not I who chose you?'), but immediately introduces the shadow: εἷς ἐξ ὑμῶν διάβολός ἐστιν ('one of you is a devil'). The word διάβολος ('devil, slanderer, accuser') is applied to Judas — not that Judas is the devil, but that he has become the devil's instrument. This is the chapter's darkest moment and prepares for Judas' identification in v.71.
ἈπεκρίθηansweredAor Pass Indic 3 Sg · ἀποκρίνομαιmain verb (deponent)→ constative aorist
αὐτοῖςthemDativedative indirect object
theNominativearticle (with subject Ἰησοῦς)
ἸησοῦςJesusNominativesubject
ΟὐκNotnegation (rhetorical question expecting affirmative answer: 'Did I not …?')
ἐγὼINominativeemphatic subject pronoun (stressed: 'Was it not I who …?')
ὑμᾶςyouAccusativedirect object of ἐξελεξάμην
τοὺςtheAccusativearticle (with appositive δώδεκα: 'you, the Twelve')
δώδεκαTwelveAccusativeaccusative appositive (identifying the 'you': 'you — the Twelve')δώδεκα: 'twelve'; οἱ δώδεκα = the apostolic circle; the election of the Twelve is being affirmed.
ἐξελεξάμηνchoseAor Mid Indic 1 Sg · ἐκλέγωmain verb (middle: 'I chose for myself')→ constative aorist (the historic election of the Twelve)ἐκλέγω: 'choose, select, elect'; the middle voice implies Jesus chose them as his own. This election is sovereign but does not prevent betrayal — the theological paradox of election and apostasy.
καὶand yetadversative conjunction ('and yet, nevertheless')
ἐξofpreposition + genitive (partitive: 'one of you')
ὑμῶνyouGenitivegenitive (partitive with ἐξ)
εἷςoneNominativesubject (numeral/pronoun: 'one of you')εἷς: 'one'; εἷς ἐξ ὑμῶν = 'one of you' — the singular stands in ominous contrast to the plural confession.
διάβολόςa devilNominativepredicate nominative (the astonishing charge: 'is a devil')διάβολος: 'devil, slanderer, accuser' (from διαβάλλω, 'throw across, slander'); here predicate nominative without the article = 'is devil-like, is a devil' (not: 'is the Devil'). Judas is Satan's instrument. Cf. 13:2, 27 (Satan enters Judas).
ἐστινisPres Act Indic 3 Sg · εἰμίcopula→ present (present state: 'one of you is [now already] a devil')
71

ἔλεγεν δὲ τὸν Ἰούδαν Σίμωνος Ἰσκαριώτου· οὗτος γὰρ ἔμελλεν αὐτὸν παραδιδόναι, εἷς ὢν ἐκ τῶν δώδεκα.

He was speaking of Judas the son of Simon Iscariot, for he, one of the Twelve, was going to betray him.

Narrator's explanation (identifying Judas — the chapter's ominous close)δέThe narrator identifies the διάβολος of v.70 as Ἰούδας Σίμωνος Ἰσκαριώτου — Judas, son of Simon Iscariot. The term Ἰσκαριώτης may mean 'man of Kerioth' (a Judean town: Josh 15:25) or possibly 'man of the dagger' (Aram. sicarius) — the former is more commonly accepted. The participial phrase εἷς ὢν ἐκ τῶν δώδεκα ('being one of the Twelve') sharpens the tragedy: the betrayer was chosen, part of the inner circle. The imperfect ἔμελλεν ('was going/about to betray') suspends the reader in anticipation.
ἔλεγενhe was speaking ofImpf Act Indic 3 Sg · λέγωmain verb (referring back to v.70: 'he was speaking of …')→ progressive imperfect (the narrator reports the reference of the prior saying)λέγω: 'say, speak'; here 'was referring to, was speaking of.'
δὲnownarrative particle (postpositive: transitional/explanatory)
τὸνtheAccusativearticle (with direct object Ἰούδαν)
ἸούδανJudasAccusativedirect object (the referent of the pronoun in v.70)Ἰούδας: Judas (Hebrew יְהוּדָה, 'Judah/praised'); a common Jewish name in the first century, which is why the identifier Ἰσκαριώτης is always added when Judas the betrayer is meant.
Σίμωνοςof SimonGenitivegenitive of relationship (son of Simon)Σίμων: 'Simon'; Judas son of Simon Iscariot — mentioned also in 12:4; 13:2, 26.
ἸσκαριώτουIscariotGenitivegenitive (surname applied to Simon the father here; in 12:4 applied directly to Judas)Ἰσκαριώτης: 'Iscariot'; most likely = 'man of Kerioth' (אִישׁ קְרִיּוֹת, Ish-Kerioth; a town in Judea: Josh 15:25), making Judas the only Judean among the Twelve. An alternative etymology (Aram. sicarius, 'dagger-man') is less accepted.
οὗτοςthis oneNominativedemonstrative subject (resuming Judas as the subject of the clause)
γὰρforcausal/explanatory conjunction (narrator's explanation)
ἔμελλενwas goingImpf Act Indic 3 Sg · μέλλωmain verb (imperfect of μέλλω: 'was about to')→ progressive imperfect (ongoing intention/destiny: 'was going to betray')μέλλω: 'be about to, intend, be destined to'; + infinitive = impending action. The imperfect here suspends the reader in the 'not yet' of the betrayal — looking forward to ch. 13 (13:2, 27).
αὐτὸνhimAccusativedirect object of παραδιδόναι
παραδιδόναιto betray/hand overPres Act Inf · παραδίδωμιcomplementary infinitive (with ἔμελλεν: 'was going to hand him over')→ present infinitive (ongoing process of the betrayal)παραδίδωμι: 'hand over, betray, deliver'; the standard betrayal-verb applied to Judas in all four Gospels; the present infinitive implies a process, not a single act.
εἷςoneNominativepredicate nominative in participial clause (εἷς ὢν ἐκ τῶν δώδεκα = 'being one of the Twelve')
ὢνbeingPres Act Ptcp Nom Sg Masc · εἰμίadverbial participle (concessive/circumstantial: 'even though he was one of the Twelve')εἰμί: 'be'; εἷς ὢν ἐκ τῶν δώδεκα = 'being one of the Twelve' — the concessive note heightens the tragedy: the betrayer was an insider, chosen by Jesus himself (v.70).
ἐκofpreposition + genitive (partitive: 'one of the Twelve')
τῶνtheGenitivearticle
δώδεκαTwelveGenitivegenitive (partitive with ἐκ: 'of the Twelve')δώδεκα: 'twelve'; the final word of the chapter is δώδεκα ('Twelve') — the chosen circle from which the betrayer will come. The chapter ends on this shadow, the confession and the betrayal side by side.