Greek Text · Translation · Interlinear · Discourse Structure

The Gospel according to John, Chapter 7ΚΑΤΑ ΙΩΑΝΝΗΝ Ζ′

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

Καὶ μετὰ ταῦτα περιεπάτει ὁ Ἰησοῦς ἐν τῇ Γαλιλαίᾳ· οὐ γὰρ ἤθελεν ἐν τῇ Ἰουδαίᾳ περιπατεῖν, ὅτι ἐζήτουν αὐτὸν οἱ Ἰουδαῖοι ἀποκτεῖναι.

After these things Jesus was walking in Galilee, for he was not willing to walk in Judea, because the Judeans were seeking to kill him.

Narrative transitionΚαὶ μετὰ ταῦταThe temporal formula 'after these things' bridges from ch.6 (the bread of life discourse). The imperfects περιεπάτει and ἤθελεν set a durative scene; the causal ὅτι clause explains the avoidance of Judea.
Καὶandcoordinating conjunction
μετὰafterpreposition + accusative (time)
ταῦταthese thingsAccusativeobject of μετά (temporal)
περιεπάτειwas walkingImpf Act Indic 3 Sg · περιπατέωmain verb→ descriptive imperfectπεριπατέω: 'walk about, live'; here literal movement, keeping Jesus in safe territory.
theNominativearticle
ἸησοῦςJesusNominativesubjectἸησοῦς: Jesus.
ἐνinpreposition + dative (place)
τῇtheDativearticle
ΓαλιλαίᾳGalileeDativedat. of placeΓαλιλαία: the northern region, away from the Jerusalem authorities.
οὐnotnegative particle
γὰρforexplanatory conjunction
ἤθελενhe was willingImpf Act Indic 3 Sg · θέλωmain verb (causal clause)→ conative imperfectθέλω: 'wish, be willing'; the conative imperfect expresses his deliberate choice not to.
ἐνinpreposition + dative (place)
τῇtheDativearticle
ἸουδαίᾳJudeaDativedat. of placeἸουδαία: Judea, the region centered on Jerusalem and the seat of hostility.
περιπατεῖνto walkPres Act Inf · περιπατέωcomplementary infinitive (w/ ἤθελεν)→ progressive present
ὅτιbecausecausal conjunction
ἐζήτουνwere seekingImpf Act Indic 3 Pl · ζητέωmain verb (causal clause)→ conative imperfectζητέω: 'seek'; the persistent hostile search of the Judean leaders.
αὐτὸνhimAccusativedirect object
οἱtheNominativearticle
ἸουδαῖοιJudeansNominativesubjectἸουδαῖοι: 'Judeans'; in John this term often designates the Jerusalem authorities hostile to Jesus.
ἀποκτεῖναιto killAor Act Inf · ἀποκτείνωinfinitive of purpose (complementary w/ ζητέω)→ constative aoristἀποκτείνω: 'kill'; their lethal intent established at 5:18.
2

ἦν δὲ ἐγγὺς ἡ ἑορτὴ τῶν Ἰουδαίων ἡ σκηνοπηγία.

Now the feast of the Judeans, the Feast of Tabernacles, was near.

Setting: temporalδὲA scene-setting clause introducing the Feast of Tabernacles (Sukkoth), the major autumn pilgrimage festival. Its water-ceremony and lamp-lighting are the liturgical backdrop for Jesus' claims in vv.37–38 and 8:12.
ἦνwasImpf Act Indic 3 Sg · εἰμίmain verb (existential)→ descriptive imperfectεἰμί: 'be'; sets the temporal scene.
δὲnowtransitional/mild adversative particle
ἐγγὺςnearpredicate adverbἐγγύς: 'near'; temporal proximity, as in 2:13; 11:55.
theNominativearticle
ἑορτὴfeastNominativesubjectἑορτή: 'festival'; the annual pilgrim celebration.
τῶνof theGenitivearticle
ἸουδαίωνJudeansGenitivegenitive of ownership/associationἸουδαῖοι: John's characterization of this as a 'feast of the Judeans' is a Johannine distancing perspective.
theNominativearticle (appositional)
σκηνοπηγίαTabernaclesNominativeapposition (naming the feast)σκηνοπηγία: 'tent-pitching, Feast of Booths/Tabernacles'; the autumn harvest festival of Lev 23:34–43, lasting seven days plus an eighth solemn assembly.
3

εἶπον οὖν πρὸς αὐτὸν οἱ ἀδελφοὶ αὐτοῦ· Μετάβηθι ἐντεῦθεν καὶ ὕπαγε εἰς τὴν Ἰουδαίαν, ἵνα καὶ οἱ μαθηταί σου θεωρήσουσιν σοῦ τὰ ἔργα ἃ ποιεῖς·

So his brothers said to him, 'Leave here and go to Judea, so that your disciples also may see the works you are doing.'

Narrative: the brothers' challengeοὖνThe inferential οὖν connects to the approaching feast. The brothers urge a public display in Judea — their logic is worldly ambition (v.4). The purpose clause uses a future indicative (θεωρήσουσιν), unusual but well-attested in John's ἵνα-clauses.
εἶπονsaidAor Act Indic 3 Pl · λέγωmain verb→ constative aoristλέγω: 'say'; the brothers' speech introduces the challenge.
οὖνso / thereforeinferential/transitional particle
πρὸςtopreposition + accusative (addressee)
αὐτὸνhimAccusativeobject of πρός
οἱtheNominativearticle
ἀδελφοὶbrothersNominativesubjectἀδελφός: 'brother'; the brothers of Jesus (cf. 2:12; 6:42) — most likely physical brothers.
αὐτοῦhisGenitivegenitive of relationship
ΜετάβηθιleaveAor Act Impv 2 Sg · μεταβαίνωimperative (command)→ ingressive aorist imperativeμεταβαίνω: 'go away from, move on'; the urge to decamp from Galilee.
ἐντεῦθενfrom hereadverb of place (separation)ἐντεῦθεν: 'from here, from this place.'
καὶandcoordinating conjunction
ὕπαγεgoPres Act Impv 2 Sg · ὑπάγωimperative (command)→ durative present imperativeὑπάγω: 'go, depart'; Johannine idiom for departure.
εἰςtopreposition + accusative (direction)
τὴνtheAccusativearticle
ἸουδαίανJudeaAccusativeobject of εἰς (destination)Ἰουδαία: the destination the brothers urge — the seat of public influence.
ἵναso thatpurpose conjunction
καὶalsoadverbial καί (inclusive)
οἱtheNominativearticle
μαθηταίdisciplesNominativesubject of ἵνα-clauseμαθητής: 'disciple, follower'; possibly a wider circle of Judean followers.
σουyourGenitivegenitive of possession
θεωρήσουσινwill seeFut Act Indic 3 Pl · θεωρέωverb of purpose clause (fut. indic. in ἵνα-clause)→ predictive futureθεωρέω: 'behold, observe'; John's verb for attentive seeing that may lead to faith.
σοῦyourGenitivegenitive of possession (proleptic)
τὰtheAccusativearticle
ἔργαworksAccusativedirect objectἔργον: 'work, deed'; the σημεῖα that authenticate Jesus in John.
whichAccusativerelative pronoun (object)
ποιεῖςyou are doingPres Act Indic 2 Sg · ποιέωverb of relative clause→ progressive presentποιέω: 'do, perform.'
4

οὐδεὶς γάρ τι ἐν κρυπτῷ ποιεῖ καὶ ζητεῖ αὐτὸς ἐν παρρησίᾳ εἶναι· εἰ ταῦτα ποιεῖς, φανέρωσον σεαυτὸν τῷ κόσμῳ.

For no one does anything in secret while seeking to be in the open; if you are doing these things, show yourself to the world.

Reason: the brothers' logicγάρThe brothers apply worldly publicity logic: if your works are real, go public. The conditional εἰ ταῦτα ποιεῖς treats the signs as an assumption. φανέρωσον is an aorist imperative — a decisive call for self-disclosure.
οὐδεὶςno oneNominativesubject (indefinite negative)οὐδείς: 'no one'; general maxim from their worldly perspective.
γάρforcausal/explanatory particle
τιanythingAccusativedirect object (indefinite)
ἐνinpreposition + dative (sphere)
κρυπτῷsecretDativedat. of sphereκρυπτός: 'hidden, secret'; the opposite of public disclosure.
ποιεῖdoesPres Act Indic 3 Sg · ποιέωmain verb (gnomic present)→ gnomic presentποιέω: 'do'; proverbial generalization.
καὶandcoordinating conjunction
ζητεῖseeksPres Act Indic 3 Sg · ζητέωmain verb (coordinate)→ gnomic presentζητέω: 'seek'; the rhetorical point is: public ambition requires public action.
αὐτὸςhimselfNominativesubject (emphatic)
ἐνinpreposition + dative (sphere)
παρρησίᾳthe open / boldlyDativedat. of sphereπαρρησία: 'openness, boldness, public speech'; a key Johannine term (7:13, 26; 10:24; 11:14).
εἶναιto bePres Act Inf · εἰμίcomplementary infinitive (w/ ζητεῖ)→ stative present
εἰifconditional particle (1st class)
ταῦταthese thingsAccusativedirect object
ποιεῖςyou are doingPres Act Indic 2 Sg · ποιέωverb of conditional protasis→ progressive present
φανέρωσονshow / revealAor Act Impv 2 Sg · φανερόωimperative (command — apodosis)→ ingressive aorist imperativeφανερόω: 'reveal, make manifest'; the brothers urge self-disclosure, ironically echoing Johannine language of revelation.
σεαυτὸνyourselfAccusativereflexive direct object
τῷto theDativearticle
κόσμῳworldDativedative of indirect object (direction)κόσμος: 'world'; in John the sphere hostile to Jesus — the brothers' appeal to 'the world' marks their unbelief.
5

οὐδὲ γὰρ οἱ ἀδελφοὶ αὐτοῦ ἐπίστευον εἰς αὐτόν.

For not even his brothers believed in him.

Narrative aside: explanatoryγάρThe narrator's aside explains the brothers' misunderstanding: they lack faith. ἐπίστευον is imperfect — a settled, ongoing state of unbelief. This makes their counsel worldly rather than spiritually discerning.
οὐδὲnot evennegative adverb (emphatic)
γὰρforcausal/explanatory particle
οἱtheNominativearticle
ἀδελφοὶbrothersNominativesubjectἀδελφός: 'brother.'
αὐτοῦhisGenitivegenitive of relationship
ἐπίστευονbelievedImpf Act Indic 3 Pl · πιστεύωmain verb→ descriptive imperfect (ongoing state)πιστεύω εἰς: 'believe in'; Johannine formula for saving faith — here negated.
εἰςinpreposition + accusative (object of belief)
αὐτόνhimAccusativeobject of εἰς
6

λέγει οὖν αὐτοῖς ὁ Ἰησοῦς· Ὁ καιρὸς ὁ ἐμὸς οὔπω πάρεστιν, ὁ δὲ καιρὸς ὁ ὑμέτερος πάντοτέ ἐστιν ἕτοιμος.

Jesus therefore said to them, 'My time has not yet come, but your time is always ready.'

Response: Jesus' answerοὖνJesus distinguishes his kairos from theirs. The historic present λέγει vivifies the reply. His kairos (the appointed hour of death-and-glorification) is divinely timed; theirs is under no such constraint — the world cannot hate them (v.7).
λέγειsaysPres Act Indic 3 Sg · λέγωmain verb (historic present)→ vivid historic presentλέγω: 'say'; historic present, a Johannine narrative feature.
οὖνthereforeinferential particle
αὐτοῖςto themDativedative of indirect object
theNominativearticle
ἸησοῦςJesusNominativesubject
theNominativearticle
καιρὸςtimeNominativesubjectκαιρός: 'appointed time'; distinct from χρόνος — the moment of decisive fulfillment, here Jesus' hour of glorification.
theNominativearticle (substantizing adj.)
ἐμὸςmyNominativepredicate/attributive adjectiveἐμός: 'mine'; emphatic possessive adjective.
οὔπωnot yettemporal negative adverbοὔπω: 'not yet'; indicates the hour is coming but not now.
πάρεστινis here / has comePres Act Indic 3 Sg · πάρειμιmain verb→ stative presentπάρειμι: 'be present, be at hand.'
theNominativearticle
δὲbutadversative particle
καιρὸςtimeNominativesubject (coordinate)
theNominativearticle (substantizing adj.)
ὑμέτεροςyourNominativepredicate/attributive adjectiveὑμέτερος: 'yours'; their time is not divinely constrained.
πάντοτέalwaysadverb (temporal)πάντοτε: 'always'; their time is perpetually suitable — ironic contrast with the divine kairos.
ἐστινisPres Act Indic 3 Sg · εἰμίcopula→ stative present
ἕτοιμοςreadyNominativepredicate adjectiveἕτοιμος: 'ready, prepared'; their time faces no obstacle.
7

οὐ δύναται ὁ κόσμος μισεῖν ὑμᾶς, ἐμὲ δὲ μισεῖ, ὅτι ἐγὼ μαρτυρῶ περὶ αὐτοῦ ὅτι τὰ ἔργα αὐτοῦ πονηρά ἐστιν.

The world cannot hate you, but it hates me, because I testify about it that its works are evil.

Contrast: world's hatredδὲThe world cannot hate the brothers because they belong to its orbit (cf. 15:19). The world hates Jesus because his witness indicts it. The ὅτι-clause within a ὅτι-clause is Johannine: 'I testify of it that its works are evil.' μαρτυρῶ (present) is durative — his ongoing testimony provokes ongoing hatred.
οὐnotnegative particle
δύναταιis ablePres Mid Indic 3 Sg · δύναμαιmain verb (modal)→ stative presentδύναμαι: 'be able, can'; the world is constitutionally unable to hate those who belong to it.
theNominativearticle
κόσμοςworldNominativesubjectκόσμος: 'world'; in John, the realm organized against God.
μισεῖνto hatePres Act Inf · μισέωcomplementary infinitive (w/ δύναται)→ progressive presentμισέω: 'hate'; the world's love for its own (15:19).
ὑμᾶςyouAccusativedirect object
ἐμὲmeAccusativedirect object (emphatic, contrastive)
δὲbutadversative particle
μισεῖit hatesPres Act Indic 3 Sg · μισέωmain verb (contrastive)→ progressive presentμισέω: 'hate'; the world actively and continuously hates Jesus.
ὅτιbecausecausal conjunction
ἐγὼINominativesubject (emphatic)
μαρτυρῶtestifyPres Act Indic 1 Sg · μαρτυρέωmain verb (causal clause)→ progressive presentμαρτυρέω: 'witness, testify'; the legal-witness motif central to John's christology.
περὶaboutpreposition + genitive (reference)
αὐτοῦitGenitiveobject of περί (the world)
ὅτιthatconjunction (content of testimony)
τὰtheNominativearticle
ἔργαworksNominativesubjectἔργον: 'work, deed'; the world's deeds stand indicted by Jesus' testimony.
αὐτοῦitsGenitivegenitive of possession
πονηράevilNominativepredicate adjectiveπονηρός: 'evil, wicked'; the moral indictment that provokes the world's hatred.
ἐστινarePres Act Indic 3 Sg · εἰμίcopula→ stative present
8

ὑμεῖς ἀνάβητε εἰς τὴν ἑορτήν· ἐγὼ οὐκ ἀναβαίνω εἰς τὴν ἑορτὴν ταύτην, ὅτι ὁ ἐμὸς καιρὸς οὔπω πεπλήρωται.

You go up to the feast; I am not going up to this feast, because my time has not yet been fulfilled.

Asyndeton: Jesus' refusalasyndetonA key textual crux: P66, P75, Sinaiticus, Vaticanus, and the earliest tradition read οὐκ ('not'); a significant later tradition reads οὔπω ('not yet'), apparently to smooth the tension with v.10. The harder reading οὐκ is original; its meaning is contextual: Jesus refuses the brothers' public-display agenda, not travel itself. πεπλήρωται (perfect passive) underscores the divine appointment governing his movements.
ὑμεῖςyouNominativesubject (emphatic)
ἀνάβητεgo upAor Act Impv 2 Pl · ἀναβαίνωimperative (permissive)→ constative aorist imperativeἀναβαίνω: 'go up'; the standard term for ascending to Jerusalem.
εἰςtopreposition + accusative (direction)
τὴνtheAccusativearticle
ἑορτήνfeastAccusativeobject of εἰς
ἐγὼINominativesubject (emphatic, contrastive)
οὐκnotnegative particleοὐκ: the critical reading (P66, P75, ‭א, B); later mss read οὔπω ('not yet') to ease the apparent tension with v.10.
ἀναβαίνωam going upPres Act Indic 1 Sg · ἀναβαίνωmain verb→ futuristic present (with negation)ἀναβαίνω: 'go up'; the negated futuristic present refuses the brothers' proposal.
εἰςtopreposition + accusative (direction)
τὴνtheAccusativearticle
ἑορτὴνfeastAccusativeobject of εἰς
ταύτηνthisAccusativedemonstrative adjective (attributive)ταύτην: 'this'; delimits the refusal to the brothers' urgency, not to the feast as such.
ὅτιbecausecausal conjunction
theNominativearticle (substantizing adj.)
ἐμὸςmyNominativeattributive adjectiveἐμός: emphatic possessive.
καιρὸςtimeNominativesubjectκαιρός: 'appointed time'; his divine hour.
οὔπωnot yettemporal negative adverb
πεπλήρωταιhas been fulfilledPerf Pass Indic 3 Sg · πληρόωmain verb (causal clause)→ intensive perfect (standing state)πληρόω: 'fulfill, complete'; the perfect passive stresses the ongoing unfulfilled state of divine appointment.
9

ταῦτα δὲ εἰπὼν αὐτοῖς ἔμεινεν ἐν τῇ Γαλιλαίᾳ.

Having said these things to them, he remained in Galilee.

Narrative closureδὲA brief transitional sentence closing the exchange: Jesus stays. The aorist participle εἰπὼν precedes the main verb ἔμεινεν in sequence. The deliberate remaining signals that his timing is not the brothers'.
ταῦταthese thingsAccusativedirect object (of εἰπὼν)
δὲand / buttransitional particle
εἰπὼνhaving saidAor Act Ptc · Nom Sg Masc · λέγωtemporal/attendant circumstance participle→ antecedent aoristλέγω: 'say'; the action precedes the main verb.
αὐτοῖςto themDativedative of indirect object
ἔμεινενremainedAor Act Indic 3 Sg · μένωmain verb→ constative aoristμένω: 'remain, stay'; a key Johannine word — here Jesus deliberately stays behind.
ἐνinpreposition + dative (place)
τῇtheDativearticle
ΓαλιλαίᾳGalileeDativedat. of place
10

Ὡς δὲ ἀνέβησαν οἱ ἀδελφοὶ αὐτοῦ εἰς τὴν ἑορτήν, τότε καὶ αὐτὸς ἀνέβη, οὐ φανερῶς ἀλλὰ ὡς ἐν κρυπτῷ.

But when his brothers had gone up to the feast, then he also went up — not openly but as it were in secret.

Narrative: Jesus goes up in secretδὲAfter the brothers depart, Jesus goes — but on his own terms and timing. The contrast οὐ φανερῶς ἀλλὰ ὡς ἐν κρυπτῷ is the ironic inversion of the brothers' demand (v.4). The ὡς softens κρυπτῷ: 'as if privately' rather than an absolute secrecy.
Ὡςwhentemporal conjunction
δὲbutadversative/transitional particle
ἀνέβησανhad gone upAor Act Indic 3 Pl · ἀναβαίνωverb of temporal clause→ constative aoristἀναβαίνω: 'go up (to Jerusalem).
οἱtheNominativearticle
ἀδελφοὶbrothersNominativesubject of temporal clause
αὐτοῦhisGenitivegenitive of relationship
εἰςtopreposition + accusative (direction)
τὴνtheAccusativearticle
ἑορτήνfeastAccusativeobject of εἰς
τότεthentemporal adverb (apodosis marker)τότε: 'then, at that point'; marks the moment of Jesus' action.
καὶalsoadverbial καί (inclusive)
αὐτὸςhe himselfNominativesubject (emphatic)
ἀνέβηwent upAor Act Indic 3 Sg · ἀναβαίνωmain verb→ constative aoristἀναβαίνω: 'go up'; Jesus goes — but on his own terms.
οὐnotnegative particle
φανερῶςopenlyadverb of mannerφανερῶς: 'openly, manifestly'; the adverb the brothers craved (v.4, φανέρωσον).
ἀλλὰbutstrong adversative conjunction
ὡςas it werecomparative particle (hedging)
ἐνinpreposition + dative (sphere)
κρυπτῷsecretDativedat. of sphereκρυπτός: 'hidden, secret'; the ὡς softens this — not utter secrecy but private, unannounced travel.
11

οἱ οὖν Ἰουδαῖοι ἐζήτουν αὐτὸν ἐν τῇ ἑορτῇ καὶ ἔλεγον· Ποῦ ἐστιν ἐκεῖνος;

The Judeans were therefore looking for him at the feast and saying, 'Where is that man?'

Narrative: the searchοὖνTwo imperfects (ἐζήτουν, ἔλεγον) paint an ongoing hostile search. ἐκεῖνος ('that man') is distancing and contemptuous. The same verb ζητέω is used for the murderous intent of v.1, coloring this 'looking for' ominously.
οἱtheNominativearticle
οὖνthereforeinferential particle
ἸουδαῖοιJudeansNominativesubjectἸουδαῖοι: the Jerusalem authorities hostile to Jesus.
ἐζήτουνwere looking forImpf Act Indic 3 Pl · ζητέωmain verb→ iterative/progressive imperfectζητέω: 'seek'; cf. v.1 where the same verb carries the intent to kill.
αὐτὸνhimAccusativedirect object
ἐνatpreposition + dative (place/time)
τῇtheDativearticle
ἑορτῇfeastDativedat. of place/time
καὶandcoordinating conjunction
ἔλεγονwere sayingImpf Act Indic 3 Pl · λέγωmain verb (coordinate)→ iterative imperfectλέγω: 'say'; their repeated question during the feast.
Ποῦwhereinterrogative adverb
ἐστινisPres Act Indic 3 Sg · εἰμίcopula (direct question)→ stative present
ἐκεῖνοςthat manNominativesubject (demonstrative, distancing)ἐκεῖνος: 'that one'; used contemptuously or distantly — they refuse to name him.
12

καὶ γογγυσμὸς περὶ αὐτοῦ ἦν πολὺς ἐν τοῖς ὄχλοις· οἱ μὲν ἔλεγον ὅτι Ἀγαθός ἐστιν· ἄλλοι δὲ ἔλεγον· Οὔ, ἀλλὰ πλανᾷ τὸν ὄχλον.

And there was much murmuring about him among the crowds. Some were saying, 'He is a good man'; others were saying, 'No, on the contrary he leads the crowd astray.'

Narrative: divided crowd opinionκαὶγογγυσμός ('murmuring') echoes the wilderness murmuring of Israel (LXX) — an ironic Exodus allusion. The οἱ μέν … ἄλλοι δέ antithesis structures a divided crowd that recurs throughout the chapter (vv.25–27, 40–43). πλανᾷ ('leads astray') is the accusation of messianic deception.
καὶandcoordinating conjunction
γογγυσμὸςmurmuringNominativesubjectγογγυσμός: 'murmuring, grumbling'; LXX term for Israel's wilderness complaint, here ironic for divided crowd opinion about Jesus.
περὶaboutpreposition + genitive (reference)
αὐτοῦhimGenitiveobject of περί
ἦνwasImpf Act Indic 3 Sg · εἰμίmain verb→ descriptive imperfect
πολὺςmuchNominativepredicate/attributive adjectiveπολύς: 'much, great'; the extent of the controversy.
ἐνamongpreposition + dative (distributive)
τοῖςtheDativearticle
ὄχλοιςcrowdsDativedat. of place (among)ὄχλος: 'crowd'; the pilgrimage multitude, distinct from the Jerusalem authorities.
οἱsomeNominativearticle (partitive, w/ μέν)
μὲνon the one handcorrelative particle (μέν … δέ)
ἔλεγονwere sayingImpf Act Indic 3 Pl · λέγωmain verb→ iterative imperfect
ὅτιthatconjunction (introducing direct speech)
ἈγαθόςgoodNominativepredicate adjectiveἀγαθός: 'good, morally upright'; a positive but inadequate assessment.
ἐστινhe isPres Act Indic 3 Sg · εἰμίcopula→ stative present
ἄλλοιothersNominativesubject (correlative w/ δέ)ἄλλος: 'other, another'; the opposing group.
δὲbutadversative particle (correlative w/ μέν)
ἔλεγονwere sayingImpf Act Indic 3 Pl · λέγωmain verb (correlative)→ iterative imperfect
Οὔnonegative particle (emphatic denial)
ἀλλὰbutstrong adversative conjunction
πλανᾷleads astrayPres Act Indic 3 Sg · πλανάωmain verb (accusation)→ progressive presentπλανάω: 'lead astray, deceive'; the charge of false messianic seduction of the masses.
τὸνtheAccusativearticle
ὄχλονcrowdAccusativedirect object
13

οὐδεὶς μέντοι παρρησίᾳ ἐλάλει περὶ αὐτοῦ διὰ τὸν φόβον τῶν Ἰουδαίων.

Yet no one was speaking about him openly, because of fear of the Judeans.

Concessive/qualificatory remarkμέντοιμέντοι ('however, yet') qualifies the murmuring of v.12 — despite opinions, public speech was suppressed by fear. This narrative aside explains the subdued tone of the crowd's debate and anticipates 9:22; 12:42; 19:38 (crypto-discipleship).
οὐδεὶςno oneNominativesubject (negative universal)
μέντοιhoweverconcessive/adversative particleμέντοι: 'however, yet, nevertheless'; qualifies what precedes.
παρρησίᾳopenlyDativedative of mannerπαρρησία: 'openness, frankness'; cf. v.4 and 26 — the freedom of open speech that fear suppressed.
ἐλάλειwas speakingImpf Act Indic 3 Sg · λαλέωmain verb→ descriptive/iterative imperfectλαλέω: 'speak'; the imperfect indicates the ongoing suppression of open speech.
περὶaboutpreposition + genitive (reference)
αὐτοῦhimGenitiveobject of περί
διὰbecause ofpreposition + accusative (cause)
τὸνtheAccusativearticle
φόβονfearAccusativeobject of διά (cause)φόβος: 'fear'; the social pressure exerted by the authorities.
τῶνof theGenitivearticle
ἸουδαίωνJudeansGenitiveobjective genitive (of whom they were afraid)
14

Ἤδη δὲ τῆς ἑορτῆς μεσούσης ἀνέβη Ἰησοῦς εἰς τὸ ἱερὸν καὶ ἐδίδασκεν.

But when the feast was already at its midpoint, Jesus went up into the temple and began teaching.

Narrative: Jesus appears at the feastδὲἤδη ('already') plus the genitive absolute μεσούσης ἑορτῆς place Jesus' public appearance at the midpoint of the seven-day feast — a climactic moment. His going up to the temple (εἰς τὸ ἱερόν) is the public act the brothers urged but on his own terms and timing.
Ἤδηalreadytemporal adverbἤδη: 'already'; marks the timing — midway through the feast.
δὲbut / nowtransitional particle
τῆςtheGenitivearticle (genitive absolute)
ἑορτῆςfeastGenitivegenitive absolute (subject of participle)
μεσούσηςbeing at its midpointPres Act Ptc · Gen Sg Fem · μεσόωgenitive absolute (temporal)→ concurrent presentμεσόω: 'be in the middle'; only here in the NT — technical feast vocabulary.
ἀνέβηwent upAor Act Indic 3 Sg · ἀναβαίνωmain verb→ constative aoristἀναβαίνω: 'go up'; the same term as vv.8, 10 — Jesus goes up on his own time.
ἸησοῦςJesusNominativesubject
εἰςintopreposition + accusative (direction)
τὸtheAccusativearticle
ἱερὸνtempleAccusativeobject of εἰς (destination)ἱερόν: 'temple (complex)'; the public area, as distinct from the ναός (inner sanctuary).
καὶandcoordinating conjunction
ἐδίδασκενwas teachingImpf Act Indic 3 Sg · διδάσκωmain verb (coordinate)→ inceptive/progressive imperfectδιδάσκω: 'teach'; the imperfect here is inceptive — he began and continued to teach.
15

ἐθαύμαζον οὖν οἱ Ἰουδαῖοι λέγοντες· Πῶς οὗτος γράμματα οἶδεν μὴ μεμαθηκώς;

The Judeans were therefore astonished, saying, 'How does this man know letters, never having studied?'

Response: astonishment at Jesus' learningοὖνγράμματα ('letters, learning') refers to scribal education in Torah. The perfect participle μεμαθηκώς ('having studied/learned') with μή implies they see him as uneducated in the rabbinic tradtion. The question sets up Jesus' defense of the divine origin of his teaching in vv.16–18.
ἐθαύμαζονwere astonishedImpf Act Indic 3 Pl · θαυμάζωmain verb→ descriptive imperfectθαυμάζω: 'marvel, be astonished'; the crowd's wonder at his teaching.
οὖνthereforeinferential particle
οἱtheNominativearticle
ἸουδαῖοιJudeansNominativesubject
λέγοντεςsayingPres Act Ptc · Nom Pl Masc · λέγωcircumstantial participle (means/manner)→ concurrent present
Πῶςhowinterrogative adverb
οὗτοςthis manNominativesubject (demonstrative, slightly contemptuous)οὗτος: 'this man'; distancing, like ἐκεῖνος in v.11.
γράμματαletters / learningAccusativedirect objectγράμμα: 'letter, writing'; plural = scribal learning, Torah education — literacy in the academic-rabbinic sense.
οἶδενknowsPerf Act Indic 3 Sg · οἶδαmain verb (interrogative)→ intensive perfect (present knowledge)οἶδα: 'know'; perfect in form but present in force — 'he knows.'
μὴnotnegative particle (w/ participle)
μεμαθηκώςhaving learned / studiedPerf Act Ptc · Nom Sg Masc · μανθάνωconcessive participle→ stative perfectμανθάνω: 'learn'; the perfect stresses the settled lack of formal schooling under a rabbi.
16

ἀπεκρίθη οὖν αὐτοῖς ὁ Ἰησοῦς καὶ εἶπεν· Ἡ ἐμὴ διδαχὴ οὐκ ἔστιν ἐμὴ ἀλλὰ τοῦ πέμψαντός με.

Jesus therefore answered them and said, 'My teaching is not mine but belongs to him who sent me.'

Response: Jesus defends his teaching's originοὖνThe double ἐμή ('mine') is paradoxical: 'my teaching is not mine.' The resolution is the sending formula — his teaching comes from the Father (τοῦ πέμψαντός με). The participle πέμψαντος is substantival, a key Johannine phrase (the one who sent me).
ἀπεκρίθηansweredAor Pass Indic 3 Sg · ἀποκρίνομαιmain verb→ constative aoristἀποκρίνομαι: 'answer, respond'; deponent.
οὖνthereforeinferential particle
αὐτοῖςto themDativedative of indirect object
theNominativearticle
ἸησοῦςJesusNominativesubject
καὶandcoordinating conjunction
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (coordinate)→ constative aorist
theNominativearticle
ἐμὴmyNominativeattributive adjectiveἐμός: 'mine.'
διδαχὴteachingNominativesubjectδιδαχή: 'teaching, doctrine'; the content of what Jesus teaches.
οὐκnotnegative particle
ἔστινisPres Act Indic 3 Sg · εἰμίcopula→ stative present
ἐμὴmineNominativepredicate adjective (repeated for paradox)
ἀλλὰbutstrong adversative conjunction
τοῦof the oneGenitivearticle (substantizing ptc.)
πέμψαντόςwho sentAor Act Ptc · Gen Sg Masc · πέμπωsubstantival participle (genitive of source)→ constative aoristπέμπω: 'send'; the Father as the one who commissioned Jesus — a signature Johannine formula.
μεmeAccusativedirect object of πέμψαντος
17

ἐάν τις θέλῃ τὸ θέλημα αὐτοῦ ποιεῖν, γνώσεται περὶ τῆς διδαχῆς, πότερον ἐκ τοῦ θεοῦ ἐστιν ἢ ἐγὼ ἀπ' ἐμαυτοῦ λαλῶ.

If anyone wills to do his will, he will know concerning the teaching whether it is from God or whether I speak from myself.

Asyndeton: the criterion of discernmentasyndetonA third-class conditional (ἐάν + subjunctive). The criterion for recognizing the divine origin of Jesus' teaching is moral — the willingness to do God's will. This is epistemological: obedient orientation precedes cognitive recognition. The alternative ἢ clause poses a sharp either/or.
ἐάνifconditional particle (3rd class)
τιςanyoneNominativesubject (indefinite)
θέλῃwillsPres Act Subj 3 Sg · θέλωverb of conditional protasis (subjunctive)→ progressive present subjunctiveθέλω: 'will, desire'; the volitional orientation toward God's will.
τὸtheAccusativearticle
θέλημαwillAccusativedirect object (of ποιεῖν)θέλημα: 'will, purpose'; God's revealed will.
αὐτοῦhisGenitivegenitive of possession (= God's)
ποιεῖνto doPres Act Inf · ποιέωcomplementary infinitive (w/ θέλῃ)→ progressive present
γνώσεταιwill knowFut Mid Indic 3 Sg · γινώσκωmain verb (apodosis)→ predictive futureγινώσκω: 'know'; full experiential/relational knowing, not mere cognitive recognition.
περὶconcerningpreposition + genitive (reference)
τῆςtheGenitivearticle
διδαχῆςteachingGenitiveobject of περί
πότερονwhetheralternative interrogative particle (indirect question)πότερον … ἤ: 'whether … or'; disjunctive indirect question.
ἐκfrompreposition + genitive (source)
τοῦtheGenitivearticle
θεοῦGodGenitiveobject of ἐκ (source)θεός: God.
ἐστινit isPres Act Indic 3 Sg · εἰμίcopula (first alternative)→ stative present
ordisjunctive particle
ἐγὼINominativesubject (emphatic, contrastive)
ἀπ'frompreposition + genitive (source)
ἐμαυτοῦmyselfGenitivereflexive pronoun (source)ἐμαυτοῦ: 'myself'; a self-sourced claim that Jesus consistently denies (5:19, 30; 8:28).
λαλῶspeakPres Act Indic 1 Sg · λαλέωmain verb (second alternative)→ progressive presentλαλέω: 'speak.'
18

ὁ ἀφ' ἑαυτοῦ λαλῶν τὴν δόξαν τὴν ἰδίαν ζητεῖ· ὁ δὲ ζητῶν τὴν δόξαν τοῦ πέμψαντος αὐτόν, οὗτος ἀληθής ἐστιν καὶ ἀδικία ἐν αὐτῷ οὐκ ἔστιν.

The one who speaks from himself seeks his own glory; but the one who seeks the glory of him who sent him — this one is true, and there is no unrighteousness in him.

Grounds: two types of teacherδὲA gnomic antithesis. Self-sourced speech betrays self-glorification; seeking the sender's glory is the mark of authenticity. ἀληθής ('true') is forensic — reliable witness. The phrase ἀδικία οὐκ ἔστιν echoes Ps 32:2 (no guile in the spirit).
the oneNominativearticle (substantizing ptc.)
ἀφ'frompreposition + genitive (source)
ἑαυτοῦhimselfGenitivereflexive pronoun (source)ἑαυτοῦ: 'himself.'
λαλῶνspeakingPres Act Ptc · Nom Sg Masc · λαλέωsubstantival participle (subject)→ progressive presentλαλέω: 'speak.'
τὴνtheAccusativearticle
δόξανgloryAccusativedirect objectδόξα: 'glory, honor'; the craving of self-sourced teachers.
τὴνtheAccusativearticle (substantizing adj.)
ἰδίανownAccusativeattributive adjectiveἴδιος: 'one's own'; self-seeking glory.
ζητεῖseeksPres Act Indic 3 Sg · ζητέωmain verb (gnomic)→ gnomic presentζητέω: 'seek.'
the oneNominativearticle (substantizing ptc.)
δὲbutadversative particle
ζητῶνseekingPres Act Ptc · Nom Sg Masc · ζητέωsubstantival participle (subject)→ progressive presentζητέω: 'seek.'
τὴνtheAccusativearticle
δόξανgloryAccusativedirect object
τοῦof the oneGenitivearticle (substantizing ptc.)
πέμψαντοςwho sentAor Act Ptc · Gen Sg Masc · πέμπωsubstantival participle (genitive)→ constative aoristπέμπω: 'send'; the sender = the Father.
αὐτόνhimAccusativedirect object of πέμψαντος
οὗτοςthis oneNominativesubject (resumptive demonstrative)
ἀληθήςtrueNominativepredicate adjectiveἀληθής: 'true, reliable'; the forensic authenticity of the genuine envoy.
ἐστινisPres Act Indic 3 Sg · εἰμίcopula→ stative present
καὶandcoordinating conjunction
ἀδικίαunrighteousnessNominativesubject (of negated clause)ἀδικία: 'unrighteousness, injustice'; the absence of any fraudulent motive.
ἐνinpreposition + dative (sphere)
αὐτῷhimDativedat. of place (sphere)
οὐκnotnegative particle
ἔστινthere isPres Act Indic 3 Sg · εἰμίmain verb (existential)→ stative present
19

οὐ Μωϋσῆς δέδωκεν ὑμῖν τὸν νόμον; καὶ οὐδεὶς ἐξ ὑμῶν ποιεῖ τὸν νόμον. τί με ζητεῖτε ἀποκτεῖναι;

Did not Moses give you the law? And yet none of you keeps the law. Why are you seeking to kill me?

Asyndeton: Jesus challenges their law-keepingasyndetonJesus shifts from epistemology to ethics: they claim to hold Moses' law yet violate it by plotting murder. The rhetorical question 'Did not Moses give you the law?' (expecting 'yes') sets up the contradiction. The perfect δέδωκεν stresses the law's standing gift.
οὐdid notnegative particle (interrogative, expecting yes)
ΜωϋσῆςMosesNominativesubjectΜωϋσῆς: Moses; the lawgiver.
δέδωκενhas givenPerf Act Indic 3 Sg · δίδωμιmain verb→ intensive perfect (standing gift)δίδωμι: 'give'; the perfect underlines the law as an enduring, still-standing gift.
ὑμῖνyouDativedative of indirect object
τὸνtheAccusativearticle
νόμονlawAccusativedirect objectνόμος: 'law'; the Torah given through Moses.
καὶand yetadversative καί
οὐδεὶςno oneNominativesubject
ἐξofpreposition + genitive (partitive)
ὑμῶνyouGenitivepartitive genitive
ποιεῖdoes / keepsPres Act Indic 3 Sg · ποιέωmain verb→ progressive presentποιέω: 'do, keep'; they possess the law but do not perform it.
τὸνtheAccusativearticle
νόμονlawAccusativedirect object
τίwhyAccusativeinterrogative adverb (accusative of respect)
μεmeAccusativedirect object
ζητεῖτεare you seekingPres Act Indic 2 Pl · ζητέωmain verb→ progressive presentζητέω: 'seek'; cf. v.1 — the murderous quest.
ἀποκτεῖναιto killAor Act Inf · ἀποκτείνωinfinitive of purpose (complementary w/ ζητεῖτε)→ constative aoristἀποκτείνω: 'kill.'
20

ἀπεκρίθη ὁ ὄχλος· Δαιμόνιον ἔχεις· τίς σε ζητεῖ ἀποκτεῖναι;

The crowd answered, 'You have a demon! Who is seeking to kill you?'

Asyndeton: crowd's dismissalasyndetonThe crowd (not the Jerusalem authorities) dismisses Jesus' charge as paranoid — attributing it to demonic delusion. They are unaware of the authorities' plot (cf. v.25). The accusation δαιμόνιον ἔχεις recurs at 8:48, 52.
ἀπεκρίθηansweredAor Pass Indic 3 Sg · ἀποκρίνομαιmain verb→ constative aoristἀποκρίνομαι: 'answer.'
theNominativearticle
ὄχλοςcrowdNominativesubjectὄχλος: 'crowd'; here the pilgrimage crowd, distinct from the authorities.
Δαιμόνιονa demonAccusativedirect objectδαιμόνιον: 'demon'; to say someone 'has a demon' means they are mad or possessed.
ἔχειςyou havePres Act Indic 2 Sg · ἔχωmain verb (accusation)→ progressive presentἔχω: 'have.'
τίςwhoNominativesubject (interrogative)
σεyouAccusativedirect object
ζητεῖis seekingPres Act Indic 3 Sg · ζητέωmain verb (interrogative)→ progressive present
ἀποκτεῖναιto killAor Act Inf · ἀποκτείνωinfinitive of purpose→ constative aorist
21

ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτοῖς· Ἓν ἔργον ἐποίησα καὶ πάντες θαυμάζετε.

Jesus answered and said to them, 'I did one work, and you all marvel.'

Asyndeton: Jesus defends the Sabbath healingasyndetonJesus refers back to the healing at Bethesda (ch. 5), which occurred on a Sabbath and triggered the first death-plot (5:18). ἓν ἔργον ('one work') is emphatic — a single act that generated their astonishment and hostility.
ἀπεκρίθηansweredAor Pass Indic 3 Sg · ἀποκρίνομαιmain verb→ constative aorist
ἸησοῦςJesusNominativesubject
καὶandcoordinating conjunction
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (coordinate)→ constative aorist
αὐτοῖςto themDativedative of indirect object
ἛνoneAccusativeattributive numeral-adjectiveεἷς: 'one'; emphatic — a single act is the cause of all the controversy.
ἔργονworkAccusativedirect objectἔργον: 'work'; the healing of John 5.
ἐποίησαI didAor Act Indic 1 Sg · ποιέωmain verb→ constative aoristποιέω: 'do, perform.'
καὶandcoordinating conjunction
πάντεςallNominativesubjectπᾶς: 'all.'
θαυμάζετεmarvelPres Act Indic 2 Pl · θαυμάζωmain verb→ progressive presentθαυμάζω: 'marvel, be astonished'; their reaction is still ongoing.
22

διὰ τοῦτο Μωϋσῆς δέδωκεν ὑμῖν τὴν περιτομήν — οὐχ ὅτι ἐκ τοῦ Μωϋσέως ἐστὶν ἀλλ' ἐκ τῶν πατέρων — καὶ ἐν σαββάτῳ περιτέμνετε ἄνθρωπον.

Moses gave you circumcision — not that it is from Moses but from the fathers — and on the Sabbath you circumcise a man.

Grounds: the a fortiori argumentδιὰ τοῦτοA parenthetical corrects the attribution: circumcision predates Moses, going back to the patriarchs (Gen 17). The point is that circumcision — which overrides the Sabbath when the eighth day falls on it — is permitted. If a partial bodily rite overrides Sabbath, how much more a whole-body healing?
διὰbecause of / forpreposition + accusative (cause)
τοῦτοthisAccusativeobject of διά (reason)
ΜωϋσῆςMosesNominativesubject
δέδωκενhas givenPerf Act Indic 3 Sg · δίδωμιmain verb→ intensive perfect
ὑμῖνyouDativedative of indirect object
τὴνtheAccusativearticle
περιτομήνcircumcisionAccusativedirect objectπεριτομή: 'circumcision'; the rite commanded in Gen 17 and codified in Lev 12:3.
οὐχnotnegative (parenthetical correction)
ὅτιthatconjunction (content of correction)
ἐκfrompreposition + genitive (source)
τοῦtheGenitivearticle
ΜωϋσέωςMosesGenitiveobject of ἐκ (source)
ἐστὶνit isPres Act Indic 3 Sg · εἰμίcopula (parenthetical)→ stative present
ἀλλ'butstrong adversative conjunction
ἐκfrompreposition + genitive (source)
τῶνtheGenitivearticle
πατέρωνfathersGenitiveobject of ἐκ (patriarchal origin)πατήρ: 'father'; the patriarchs Abraham, Isaac, Jacob — circumcision predates Sinai.
καὶandcoordinating conjunction
ἐνonpreposition + dative (time)
σαββάτῳSabbathDativedat. of timeσάββατον: 'Sabbath'; the day of rest — circumcision on the eighth day overrides it.
περιτέμνετεyou circumcisePres Act Indic 2 Pl · περιτέμνωmain verb→ gnomic presentπεριτέμνω: 'circumcise'; the acknowledged practice of performing circumcision even on a Sabbath.
ἄνθρωπονa manAccusativedirect objectἄνθρωπος: 'man, person.'
23

εἰ περιτομὴν λαμβάνει ἄνθρωπος ἐν σαββάτῳ ἵνα μὴ λυθῇ ὁ νόμος Μωϋσέως, ἐμοὶ χολᾶτε ὅτι ὅλον ἄνθρωπον ὑγιῆ ἐποίησα ἐν σαββάτῳ;

If a man receives circumcision on the Sabbath so that the law of Moses may not be broken, are you angry at me because I made a whole man well on the Sabbath?

A fortiori argument: part vs. wholeεἰA first-class conditional stating what both parties accept. The rabbinical rule: the rite of circumcision (applying to one bodily member) displaces the Sabbath. Jesus' healing restored the whole person — qal wahomer (light to heavy). χολᾶτε ('are you angry') is a present of ongoing indignation.
εἰifconditional particle (1st class — assumed true)
περιτομὴνcircumcisionAccusativedirect object
λαμβάνειreceivesPres Act Indic 3 Sg · λαμβάνωverb of conditional protasis→ gnomic presentλαμβάνω: 'receive, undergo'; circumcision 'received' as a rite.
ἄνθρωποςa manNominativesubject
ἐνonpreposition + dative (time)
σαββάτῳSabbathDativedat. of time
ἵναso thatpurpose conjunction
μὴnotnegative (w/ subjunctive)
λυθῇmay be brokenAor Pass Subj 3 Sg · λύωverb of purpose clause→ constative aorist subjunctiveλύω: 'loose, break'; the law 'broken' by failure to circumcise on the eighth day.
theNominativearticle
νόμοςlawNominativesubject of purpose clause
Μωϋσέωςof MosesGenitivegenitive of source/authorship
ἐμοὶat meDativedative of reference (against)
χολᾶτεare you angryPres Act Indic 2 Pl · χολάωmain verb (apodosis — rhetorical question)→ progressive presentχολάω: 'be angry, full of bile'; only here in NT — vivid medical metaphor for rage.
ὅτιbecausecausal conjunction
ὅλονwholeAccusativeattributive adjective (emphatic)ὅλος: 'whole, entire'; the entire person made well — the contrast with one bodily member.
ἄνθρωπονmanAccusativedirect object
ὑγιῆwell / healthyAccusativepredicate accusative (object complement)ὑγιής: 'whole, healthy'; the same word used in 5:9, 11, 14, 15 of the Bethesda healing.
ἐποίησαI madeAor Act Indic 1 Sg · ποιέωmain verb (causal clause)→ constative aorist
ἐνonpreposition + dative (time)
σαββάτῳSabbathDativedat. of time
24

μὴ κρίνετε κατ' ὄψιν, ἀλλὰ τὴν δικαίαν κρίσιν κρίνετε.

Do not judge by appearances, but judge with right judgment.

Asyndeton: ethical maximasyndetonA compact antithetical maxim sealing the Sabbath argument. κατ' ὄψιν ('according to appearance') is surface-level, conventional judgment; δικαίαν κρίσιν is judgment that penetrates to the reality. The chiastic echo (κρίνετε … κρίνετε) gives the saying rhetorical force.
μὴdo notnegative (w/ imperative)
κρίνετεjudgePres Act Impv 2 Pl · κρίνωimperative (prohibition)→ durative present imperative (stop doing)κρίνω: 'judge, evaluate.'
κατ'according topreposition + accusative (standard)
ὄψινappearanceAccusativeobject of κατά (standard of judgment)ὄψις: 'appearance, face, sight'; surface impression.
ἀλλὰbutstrong adversative conjunction
τὴνtheAccusativearticle
δικαίανright / justAccusativeattributive adjectiveδίκαιος: 'just, righteous'; judgment that accords with reality and God's standard.
κρίσινjudgmentAccusativecognate accusative / direct objectκρίσις: 'judgment, decision'; the cognate accusative with κρίνετε gives emphasis.
κρίνετεjudgePres Act Impv 2 Pl · κρίνωimperative (positive command)→ durative present imperative
25

Ἔλεγον οὖν τινες ἐκ τῶν Ἱεροσολυμιτῶν· Οὐχ οὗτός ἐστιν ὃν ζητοῦσιν ἀποκτεῖναι;

Some of the people of Jerusalem were therefore saying, 'Is not this the man whom they are seeking to kill?'

Narrative: Jerusalem crowd's recognitionοὖνThe Jerusalem locals (Ἱεροσολυμῖται, distinct from the pilgrims) recognize Jesus and know of the death-plot (unlike the pilgrims in v.20). Their question is rhetorical — expecting 'yes.'
Ἔλεγονwere sayingImpf Act Indic 3 Pl · λέγωmain verb→ iterative imperfect
οὖνthereforeinferential particle
τινεςsomeNominativesubject (partitive)τις: 'some, certain people.'
ἐκofpreposition + genitive (partitive)
τῶνtheGenitivearticle
ἹεροσολυμιτῶνJerusalemitesGenitivepartitive genitiveἹεροσολυμίτης: 'Jerusalemite'; residents of the city who know the local situation.
Οὐχis notnegative (interrogative, expecting yes)
οὗτόςthisNominativesubject (demonstrative)
ἐστινisPres Act Indic 3 Sg · εἰμίcopula→ stative present
ὃνwhomAccusativerelative pronoun (object)
ζητοῦσινthey seekPres Act Indic 3 Pl · ζητέωverb of relative clause→ progressive present
ἀποκτεῖναιto killAor Act Inf · ἀποκτείνωinfinitive of purpose→ constative aorist
26

καὶ ἴδε παρρησίᾳ λαλεῖ, καὶ οὐδὲν αὐτῷ λέγουσιν. μήποτε ἀληθῶς ἔγνωσαν οἱ ἄρχοντες ὅτι οὗτός ἐστιν ὁ Χριστός;

And look — he is speaking openly, and they say nothing to him! Can it be that the rulers have truly recognized that this is the Christ?

Crowd's ironic wonderκαὶἴδε ('look!') is a particle of attention. The crowd's ironic reasoning: if the authorities say nothing while he speaks παρρησίᾳ, perhaps they have changed their minds. μήποτε ('can it be that…?') introduces a tentative, half-doubting question. The irony is rich: their speculation is wrong — the authorities have not recognized him.
καὶandcoordinating conjunction
ἴδεlook!attention-marker / interjectionἴδε: fixed imperative used as particle; cf. 1:29, 36.
παρρησίᾳopenlyDativedative of mannerπαρρησία: 'openness'; the very quality suppressed by fear in v.13.
λαλεῖhe speaksPres Act Indic 3 Sg · λαλέωmain verb→ progressive present
καὶandcoordinating conjunction
οὐδὲνnothingAccusativedirect object (negative)
αὐτῷto himDativedative of indirect object
λέγουσινthey sayPres Act Indic 3 Pl · λέγωmain verb (coordinate)→ progressive present
μήποτεcan it be thatparticle of tentative questionμήποτε: 'lest / can it be that'; introduces a hesitant, fearful possibility.
ἀληθῶςtrulyadverb of mannerἀληθῶς: 'truly, really.'
ἔγνωσανhave recognizedAor Act Indic 3 Pl · γινώσκωmain verb (tentative question)→ constative aoristγινώσκω: 'know, come to know'; the arrival at recognition.
οἱtheNominativearticle
ἄρχοντεςrulersNominativesubjectἄρχων: 'ruler'; the Jerusalem council members.
ὅτιthatconjunction (content of recognition)
οὗτόςthisNominativesubject (demonstrative)
ἐστινisPres Act Indic 3 Sg · εἰμίcopula→ stative present
theNominativearticle
ΧριστόςChristNominativepredicate nominativeΧριστός: 'Anointed, Messiah'; the messianic title.
27

ἀλλὰ τοῦτον οἴδαμεν πόθεν ἐστίν· ὁ δὲ Χριστὸς ὅταν ἔρχηται, οὐδεὶς γινώσκει πόθεν ἐστίν.

But we know where this man comes from; yet when the Christ comes, no one will know where he comes from.

Adversative: the crowd's objection — hidden-origin criterionἀλλὰThe crowd applies a popular messianic expectation: the Messiah's origin will be unknown (perhaps based on Mal 3:1 or Jewish speculation). They know Jesus' origin — from Galilee, from Joseph (6:42). The irony John builds: they do not know Jesus' true origin — from the Father (vv.28–29).
ἀλλὰbutstrong adversative conjunction
τοῦτονthis manAccusativedirect object (proleptic)
οἴδαμενwe knowPerf Act Indic 1 Pl · οἶδαmain verb→ stative (present force)οἶδα: 'know'; perfect form, present meaning.
πόθενwhere … frominterrogative adverb (indirect question)πόθεν: 'whence, from where.'
ἐστίνhe isPres Act Indic 3 Sg · εἰμίcopula (indirect question)→ stative present
theNominativearticle
δὲbutadversative particle
ΧριστὸςChristNominativesubject
ὅτανwhentemporal conjunction (w/ subjunctive)ὅταν: 'whenever'; indefinite temporal.
ἔρχηταιcomesPres Mid Subj 3 Sg · ἔρχομαιverb of temporal clause (subjunctive)→ progressive present subjunctiveἔρχομαι: 'come.'
οὐδεὶςno oneNominativesubject
γινώσκειwill knowPres Act Indic 3 Sg · γινώσκωmain verb→ futuristic presentγινώσκω: 'know'; the expectation about the Messiah's hidden origin.
πόθενwhere … frominterrogative adverb (indirect question)
ἐστίνhe isPres Act Indic 3 Sg · εἰμίcopula (indirect question)→ stative present
28

ἔκραξεν οὖν ἐν τῷ ἱερῷ διδάσκων ὁ Ἰησοῦς καὶ λέγων· Κἀμὲ οἴδατε καὶ οἴδατε πόθεν εἰμί· καὶ ἀπ' ἐμαυτοῦ οὐκ ἐλήλυθα, ἀλλ' ἔστιν ἀληθινὸς ὁ πέμψας με, ὃν ὑμεῖς οὐκ οἴδατε.

Jesus therefore cried out in the temple as he was teaching, saying, 'You both know me and know where I am from; and I have not come from myself, but the one who sent me is true — whom you do not know.'

Jesus' dramatic cry: true originοὖνἔκραξεν ('cried out') marks a solemn, public declaration — the verb John uses for important proclamations (cf. 7:37; 12:44). Jesus grants the surface-level claim ('you know me') but corrects its depth: his true origin is the Father. The perfect ἐλήλυθα stresses his coming as a standing fact.
ἔκραξενcried outAor Act Indic 3 Sg · κράζωmain verb→ constative aoristκράζω: 'cry out, exclaim'; John's verb for solemn public proclamation (also 7:37; 12:44).
οὖνthereforeinferential particle
ἐνinpreposition + dative (place)
τῷtheDativearticle
ἱερῷtempleDativedat. of place
διδάσκωνteachingPres Act Ptc · Nom Sg Masc · διδάσκωcircumstantial participle (manner/attendant)→ concurrent presentδιδάσκω: 'teach.'
theNominativearticle
ἸησοῦςJesusNominativesubject
καὶandcoordinating conjunction
λέγωνsayingPres Act Ptc · Nom Sg Masc · λέγωparticiple of speech (introducing direct discourse)→ concurrent present
Κἀμὲboth meAccusativedirect object (καί + ἐμέ, crasis)κἀμέ = καὶ ἐμέ: 'even me, both me'; crasis.
οἴδατεyou knowPerf Act Indic 2 Pl · οἶδαmain verb→ stative (present force)οἶδα: 'know'; Jesus grants their claim to know him.
καὶandcoordinating conjunction
οἴδατεyou knowPerf Act Indic 2 Pl · οἶδαmain verb (coordinate)→ stative (present force)
πόθενwhere frominterrogative adverb (indirect question)
εἰμίI amPres Act Indic 1 Sg · εἰμίcopula (indirect question)→ stative present
καὶandcoordinating conjunction
ἀπ'frompreposition + genitive (source)
ἐμαυτοῦmyselfGenitivereflexive (source denied)
οὐκnotnegative particle
ἐλήλυθαI have comePerf Act Indic 1 Sg · ἔρχομαιmain verb→ intensive perfect (abiding state of having come)ἔρχομαι: 'come'; the perfect emphasizes the standing fact of his mission.
ἀλλ'butstrong adversative conjunction
ἔστινisPres Act Indic 3 Sg · εἰμίcopula→ stative present
ἀληθινὸςtrue / genuineNominativepredicate adjectiveἀληθινός: 'true, real, genuine'; stronger than ἀληθής — the quality of being the real thing.
the oneNominativearticle (substantizing ptc.)
πέμψαςwho sentAor Act Ptc · Nom Sg Masc · πέμπωsubstantival participle (subject)→ constative aoristπέμπω: 'send'; the sender = the Father.
μεmeAccusativedirect object of πέμψας
ὃνwhomAccusativerelative pronoun (object)
ὑμεῖςyouNominativesubject (emphatic)
οὐκnotnegative particle
οἴδατεknowPerf Act Indic 2 Pl · οἶδαverb of relative clause→ stative (present force)οἶδα: their real ignorance — they do not know the Father.
29

ἐγὼ οἶδα αὐτόν, ὅτι παρ' αὐτοῦ εἰμι κἀκεῖνός με ἀπέστειλεν.

I know him, because I am from him and he sent me.

Asyndeton: Jesus' claim to know the FatherasyndetonThe emphatic ἐγώ contrasts Jesus' knowing with their not-knowing (v.28). Two grounds are given for his knowledge: origin (παρ' αὐτοῦ εἰμι, 'I am from him') and mission (ἀπέστειλεν, 'he sent me'). ἀποστέλλω (commission-sending) is used here, as distinct from πέμπω — both occur in John with overlapping meaning.
ἐγὼINominativesubject (emphatic)
οἶδαknowPerf Act Indic 1 Sg · οἶδαmain verb→ stative (present force)οἶδα: 'know'; perfect form, present meaning — Jesus' intimate knowledge of the Father.
αὐτόνhimAccusativedirect object
ὅτιbecausecausal conjunction
παρ'frompreposition + genitive (source/origin)παρά + gen.: 'from beside'; indicating origin from the Father's presence.
αὐτοῦhimGenitiveobject of παρά
εἰμιI amPres Act Indic 1 Sg · εἰμίmain verb→ stative present
κἀκεῖνόςand that oneNominativesubject (κἀκεῖνος = καὶ ἐκεῖνος, crasis)κἀκεῖνος: crasis of καὶ ἐκεῖνος; 'and he (the Father).'
μεmeAccusativedirect object
ἀπέστειλενsentAor Act Indic 3 Sg · ἀποστέλλωmain verb (coordinate)→ constative aoristἀποστέλλω: 'send with commission'; the Father commissioned Jesus — the basis of his authority and knowledge.
30

Ἐζήτουν οὖν αὐτὸν πιάσαι, καὶ οὐδεὶς ἐπέβαλεν ἐπ' αὐτὸν τὴν χεῖρα, ὅτι οὔπω ἐληλύθει ἡ ὥρα αὐτοῦ.

They were therefore seeking to arrest him, yet no one laid a hand on him because his hour had not yet come.

Narrative: failed arrest — the hourοὖνThe attempt to arrest Jesus fails by divine constraint — οὔπω ἐληλύθει ἡ ὥρα αὐτοῦ ('his hour had not yet come'). The Johannine 'hour' is the climactic moment of Jesus' death-and-glorification. The pluperfect ἐληλύθει frames the timing from the narrative's perspective looking back.
Ἐζήτουνwere seekingImpf Act Indic 3 Pl · ζητέωmain verb→ conative imperfectζητέω: 'seek'; conative — they tried but failed.
οὖνthereforeinferential particle
αὐτὸνhimAccusativedirect object
πιάσαιto arrestAor Act Inf · πιάζωinfinitive of purpose (w/ ζητέω)→ constative aoristπιάζω: 'seize, arrest'; a common Johannine arrest term (7:32, 44; 8:20; 10:39; 11:57).
καὶyetadversative καί
οὐδεὶςno oneNominativesubject
ἐπέβαλενlaidAor Act Indic 3 Sg · ἐπιβάλλωmain verb→ constative aoristἐπιβάλλω: 'lay (a hand) on'; the idiom for physical arrest.
ἐπ'onpreposition + accusative (direction)
αὐτὸνhimAccusativeobject of ἐπί
τὴνtheAccusativearticle
χεῖραhandAccusativedirect objectχείρ: 'hand'; the idiom 'lay a hand on.'
ὅτιbecausecausal conjunction
οὔπωnot yettemporal negative adverb
ἐληλύθειhad comePlpf Act Indic 3 Sg · ἔρχομαιmain verb (causal clause)→ pluperfect (past-of-the-past)ἔρχομαι: 'come'; pluperfect — at that point in time, the hour had not yet arrived.
theNominativearticle
ὥραhourNominativesubjectὥρα: 'hour'; the Johannine 'hour' of Jesus' death and glorification (2:4; 7:6; 12:23, 27; 13:1; 17:1).
αὐτοῦhisGenitivegenitive of possession
31

Ἐκ δὲ τοῦ ὄχλου πολλοὶ ἐπίστευσαν εἰς αὐτόν, καὶ ἔλεγον· Ὁ Χριστὸς ὅταν ἔλθῃ, μὴ πλείονα σημεῖα ποιήσει ὧν οὗτος ἐποίησεν;

But many from the crowd believed in him, and were saying, 'When the Christ comes, will he do more signs than this man has done?'

Contrast: many believeδὲDespite the failed arrest, many believe (ἐπίστευσαν εἰς — the full Johannine faith formula). Their reasoning is sign-based — Jesus' σημεῖα exceed any expected messianic quota. The rhetorical question (μή expecting 'no') implies that Jesus' signs establish his messianic credentials.
Ἐκfrom / out ofpreposition + genitive (partitive)
δὲbutadversative/transitional particle
τοῦtheGenitivearticle
ὄχλουcrowdGenitivepartitive genitive
πολλοὶmanyNominativesubjectπολύς: 'many.'
ἐπίστευσανbelievedAor Act Indic 3 Pl · πιστεύωmain verb→ constative aoristπιστεύω: 'believe'; with εἰς = the Johannine formula for saving faith.
εἰςinpreposition + accusative (object of faith)
αὐτόνhimAccusativeobject of εἰς
καὶandcoordinating conjunction
ἔλεγονwere sayingImpf Act Indic 3 Pl · λέγωmain verb (coordinate)→ iterative imperfect
theNominativearticle
ΧριστὸςChristNominativesubject
ὅτανwhentemporal conjunction (w/ subjunctive)
ἔλθῃcomesAor Act Subj 3 Sg · ἔρχομαιverb of temporal clause→ constative aorist subjunctive
μὴ(expecting no)negative (interrogative expecting 'no')
πλείοναmoreAccusativeattributive adjectiveπλείων: comparative of πολύς, 'more.'
σημεῖαsignsAccusativedirect objectσημεῖον: 'sign'; the Johannine term for Jesus' miracles as revelatory pointers.
ποιήσειwill he doFut Act Indic 3 Sg · ποιέωmain verb (rhetorical question)→ predictive future
ὧνthan which / than whatGenitivegenitive of comparison (relative)
οὗτοςthis manNominativesubject
ἐποίησενhas doneAor Act Indic 3 Sg · ποιέωverb of relative clause→ constative aorist
32

Ἤκουσαν οἱ Φαρισαῖοι τοῦ ὄχλου γογγύζοντος περὶ αὐτοῦ ταῦτα, καὶ ἀπέστειλαν οἱ ἀρχιερεῖς καὶ οἱ Φαρισαῖοι ὑπηρέτας ἵνα πιάσωσιν αὐτόν.

The Pharisees heard the crowd murmuring these things about him, and the chief priests and the Pharisees sent officers to arrest him.

Narrative: the authorities send officersκαὶThe authorities' response to the favorable crowd opinion is escalation: official officers (ὑπηρέται) are dispatched. The genitive participle γογγύζοντος is a genitive absolute construction. This dispatch sets up the officers' report in vv.45–46.
ἬκουσανheardAor Act Indic 3 Pl · ἀκούωmain verb→ constative aoristἀκούω: 'hear.'
οἱtheNominativearticle
ΦαρισαῖοιPhariseesNominativesubjectΦαρισαῖος: 'Pharisee'; the dominant Jewish interpretive party.
τοῦtheGenitivearticle (gen. absolute)
ὄχλουcrowdGenitivegenitive absolute (subject of participle)
γογγύζοντοςmurmuringPres Act Ptc · Gen Sg Masc · γογγύζωgenitive absolute (temporal/manner)→ concurrent presentγογγύζω: 'murmur, grumble'; cf. v.12 γογγυσμός.
περὶaboutpreposition + genitive (reference)
αὐτοῦhimGenitiveobject of περί
ταῦταthese thingsAccusativedirect object (of ἤκουσαν)
καὶandcoordinating conjunction
ἀπέστειλανsentAor Act Indic 3 Pl · ἀποστέλλωmain verb (coordinate)→ constative aoristἀποστέλλω: 'send (with commission).'
οἱtheNominativearticle
ἀρχιερεῖςchief priestsNominativesubject (coordinate)ἀρχιερεύς: 'chief priest'; the priestly leadership of the Sanhedrin.
καὶandcoordinating conjunction
οἱtheNominativearticle
ΦαρισαῖοιPhariseesNominativesubject (coordinate)
ὑπηρέταςofficersAccusativedirect objectὑπηρέτης: 'servant, officer'; temple guards under the Sanhedrin's authority.
ἵναin order topurpose conjunction
πιάσωσινthey might arrestAor Act Subj 3 Pl · πιάζωverb of purpose clause→ constative aorist subjunctiveπιάζω: 'seize, arrest.'
αὐτόνhimAccusativedirect object
33

εἶπεν οὖν ὁ Ἰησοῦς· Ἔτι χρόνον μικρὸν μεθ' ὑμῶν εἰμι καὶ ὑπάγω πρὸς τὸν πέμψαντά με.

Jesus therefore said, 'I am with you a little while longer, and then I am going to him who sent me.'

Jesus' response: departure announcedοὖνJesus responds to the arrest attempt not with fear but with a serene announcement of departure. ἔτι χρόνον μικρόν — 'yet a little time' — is a Johannine phrase anticipating the passion (cf. 12:35; 13:33; 14:19). ὑπάγω (present of intention) indicates imminent departure.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb→ constative aorist
οὖνthereforeinferential particle
theNominativearticle
ἸησοῦςJesusNominativesubject
Ἔτιstill / yettemporal adverbἔτι: 'still, yet'; marking limited remaining time.
χρόνονtimeAccusativeaccusative of extent of timeχρόνος: 'time (duration)'; cf. καιρός — here the duration until departure.
μικρὸνlittle / shortAccusativeattributive adjectiveμικρός: 'little, small, brief.'
μεθ'withpreposition + genitive (association)
ὑμῶνyouGenitiveobject of μετά
εἰμιI amPres Act Indic 1 Sg · εἰμίmain verb→ stative present
καὶandcoordinating conjunction
ὑπάγωI am goingPres Act Indic 1 Sg · ὑπάγωmain verb (futuristic present)→ futuristic presentὑπάγω: 'go, depart'; Johannine idiom for Jesus' departure to the Father.
πρὸςtopreposition + accusative (direction)
τὸνthe oneAccusativearticle (substantizing ptc.)
πέμψαντάwho sentAor Act Ptc · Acc Sg Masc · πέμπωsubstantival participle (object of πρός)→ constative aoristπέμπω: 'send'; the Father.
μεmeAccusativedirect object of πέμψαντα
34

ζητήσετέ με καὶ οὐχ εὑρήσετέ με, καὶ ὅπου εἰμὶ ἐγὼ ὑμεῖς οὐ δύνασθε ἐλθεῖν.

You will seek me and will not find me, and where I am you cannot come.

Asyndeton: the inaccessible destinationasyndetonA solemn pronouncement of eschatological inaccessibility. The future tenses (ζητήσετε, εὑρήσετε) apply after Jesus' departure. The reason they cannot follow is not geographical but moral and spiritual — they do not belong to the Father (cf. 8:21–22; 13:33, 36). The phrase will baffle the Judeans (v.35).
ζητήσετέyou will seekFut Act Indic 2 Pl · ζητέωmain verb→ predictive futureζητέω: 'seek'; after Jesus' departure, their seeking will be fruitless.
μεmeAccusativedirect object
καὶandcoordinating conjunction
οὐχnotnegative particle
εὑρήσετέwill findFut Act Indic 2 Pl · εὑρίσκωmain verb (coordinate)→ predictive futureεὑρίσκω: 'find.'
μεmeAccusativedirect object
καὶandcoordinating conjunction
ὅπουwhererelative adverb of placeὅπου: 'where.'
εἰμὶI amPres Act Indic 1 Sg · εἰμίcopula (relative clause)→ stative present
ἐγὼINominativesubject (emphatic)
ὑμεῖςyouNominativesubject (emphatic, contrastive)
οὐnotnegative particle
δύνασθεare ablePres Mid Indic 2 Pl · δύναμαιmain verb→ stative presentδύναμαι: 'be able'; their incapacity is moral/spiritual, not merely physical.
ἐλθεῖνto comeAor Act Inf · ἔρχομαιcomplementary infinitive (w/ δύνασθε)→ constative aorist
35

εἶπον οὖν οἱ Ἰουδαῖοι πρὸς ἑαυτούς· Ποῦ οὗτος μέλλει πορεύεσθαι ὅτι ἡμεῖς οὐχ εὑρήσομεν αὐτόν; μὴ εἰς τὴν διασπορὰν τῶν Ἑλλήνων μέλλει πορεύεσθαι καὶ διδάσκειν τοὺς Ἕλληνας;

The Judeans therefore said to one another, 'Where does this man intend to go that we will not find him? Does he intend to go to the Dispersion among the Greeks and teach the Greeks?'

Ironic misunderstanding: the DiasporaοὖνA classic Johannine misunderstanding (cf. 4:11, 15; 6:34, 52; 7:42): the Judeans interpret Jesus' words on a purely mundane level. Their ironic guess — the Diaspora among the Greeks — is unknowingly prophetic: the Johannine narrator invites readers to see the Gentile mission foreshadowed here.
εἶπονsaidAor Act Indic 3 Pl · λέγωmain verb→ constative aorist
οὖνthereforeinferential particle
οἱtheNominativearticle
ἸουδαῖοιJudeansNominativesubject
πρὸςtopreposition + accusative (direction of speech)
ἑαυτούςone anotherAccusativereciprocal reflexiveἑαυτούς: reflexive used reciprocally — 'to/among themselves.'
Ποῦwhereinterrogative adverb
οὗτοςthis manNominativesubject
μέλλειintends / is aboutPres Act Indic 3 Sg · μέλλωmain verb (modal)→ progressive presentμέλλω: 'be about to, intend'; here pondering his plan.
πορεύεσθαιto goPres Mid Inf · πορεύομαιcomplementary infinitive (w/ μέλλει)→ progressive presentπορεύομαι: 'go, travel.'
ὅτιthat / becausecausal conjunction
ἡμεῖςweNominativesubject (emphatic)
οὐχnotnegative particle
εὑρήσομενwill findFut Act Indic 1 Pl · εὑρίσκωmain verb (causal clause)→ predictive future
αὐτόνhimAccusativedirect object
μὴ(expecting no, but ironic)negative (interrogative)
εἰςtopreposition + accusative (direction)
τὴνtheAccusativearticle
διασπορὰνDispersionAccusativeobject of εἰςδιασπορά: 'Dispersion'; Jewish communities scattered throughout the Greek-speaking world.
τῶνof theGenitivearticle
ἙλλήνωνGreeksGenitivegenitive of associationἝλλην: 'Greek, Gentile'; the ironically prophetic reference to the Gentile mission.
μέλλειintendsPres Act Indic 3 Sg · μέλλωmain verb (second rhetorical question)→ progressive present
πορεύεσθαιto goPres Mid Inf · πορεύομαιcomplementary infinitive→ progressive present
καὶandcoordinating conjunction
διδάσκεινto teachPres Act Inf · διδάσκωinfinitive coordinate (w/ πορεύεσθαι)→ progressive present
τοὺςtheAccusativearticle
ἝλληναςGreeksAccusativedirect objectἝλλην: 'Greek, Gentile'; Johannine irony — what the Judeans mock will in fact occur.
36

τίς ἐστιν ὁ λόγος οὗτος ὃν εἶπεν· Ζητήσετέ με καὶ οὐχ εὑρήσετέ με, καὶ ὅπου εἰμὶ ἐγὼ ὑμεῖς οὐ δύνασθε ἐλθεῖν;

What does this statement mean that he said, 'You will seek me and will not find me, and where I am you cannot come'?

Asyndeton: baffled echo of v.34asyndetonThe Judeans quote v.34 verbatim in perplexity — they cannot decipher its meaning. The repetition signals their incomprehension, a hallmark of Johannine misunderstanding. The narrator leaves it unresoled for now; readers understand what the characters cannot.
τίςwhatNominativesubject (interrogative)
ἐστινisPres Act Indic 3 Sg · εἰμίcopula→ stative present
theNominativearticle
λόγοςword / sayingNominativepredicate nominative / subjectλόγος: 'word, saying'; the specific utterance they cannot understand.
οὗτοςthisNominativedemonstrative adjective
ὃνwhichAccusativerelative pronoun (object)
εἶπενhe saidAor Act Indic 3 Sg · λέγωverb of relative clause→ constative aorist
Ζητήσετέyou will seekFut Act Indic 2 Pl · ζητέωmain verb (quoted speech)→ predictive future
μεmeAccusativedirect object
καὶandcoordinating conjunction
οὐχnotnegative particle
εὑρήσετέwill findFut Act Indic 2 Pl · εὑρίσκωmain verb (coordinate)→ predictive future
μεmeAccusativedirect object
καὶandcoordinating conjunction
ὅπουwhererelative adverb of place
εἰμὶI amPres Act Indic 1 Sg · εἰμίcopula→ stative present
ἐγὼINominativesubject (emphatic)
ὑμεῖςyouNominativesubject (contrastive)
οὐnotnegative particle
δύνασθεare ablePres Mid Indic 2 Pl · δύναμαιmain verb→ stative present
ἐλθεῖνto comeAor Act Inf · ἔρχομαιcomplementary infinitive→ constative aorist
37

Ἐν δὲ τῇ ἐσχάτῃ ἡμέρᾳ τῇ μεγάλῃ τῆς ἑορτῆς εἱστήκει ὁ Ἰησοῦς καὶ ἔκραξεν λέγων· Ἐάν τις διψᾷ, ἐρχέσθω πρός με καὶ πινέτω.

On the last, the great day of the feast, Jesus stood and cried out, saying, 'If anyone thirsts, let him come to me and drink.'

Narrative climax: the great invitationδὲThe temporal marker ἐν τῇ ἐσχάτῃ ἡμέρᾳ τῇ μεγάλῃ places this on the eighth day, the solemn assembly climaxing the Tabernacles feast. The water-drawing ceremony (Simchat Beit HaShoeva) is the backdrop. εἱστήκει (pluperfect of ἵστημι used as imperfect) is a formal posture of proclamation. ἔκραξεν marks a solemn public declaration (cf. v.28; 12:44). The conditional is 3rd class — open invitation.
Ἐνonpreposition + dative (time)
δὲnowtransitional particle
τῇtheDativearticle
ἐσχάτῃlastDativeattributive adjectiveἔσχατος: 'last'; the eighth and final day of Tabernacles, the solemn assembly.
ἡμέρᾳdayDativedat. of time
τῇtheDativearticle
μεγάλῃgreatDativeattributive adjectiveμέγας: 'great'; Lev 23:36 designates the eighth day as 'a solemn assembly' (LXX ἐξόδιον).
τῆςof theGenitivearticle
ἑορτῆςfeastGenitivegenitive of attribution
εἱστήκειwas standingPlpf Act Indic 3 Sg · ἵστημιmain verb (plpf. w/ imperfect force)→ stative (standing posture)ἵστημι: 'stand'; the pluperfect ἵστημι is used as a present-force stative — he stood formally, in a posture of proclamation.
theNominativearticle
ἸησοῦςJesusNominativesubject
καὶandcoordinating conjunction
ἔκραξενcried outAor Act Indic 3 Sg · κράζωmain verb (coordinate)→ constative aoristκράζω: 'cry out'; solemn public proclamation (cf. v.28).
λέγωνsayingPres Act Ptc · Nom Sg Masc · λέγωparticiple introducing direct speech→ concurrent present
Ἐάνifconditional particle (3rd class)
τιςanyoneNominativesubject (indefinite)
διψᾷthirstsPres Act Subj 3 Sg · διψάωverb of conditional protasis→ progressive present subjunctiveδιψάω: 'thirst'; spiritual thirst — cf. Isa 55:1; 44:3.
ἐρχέσθωlet him comePres Mid Impv 3 Sg · ἔρχομαιimperative (invitation — apodosis)→ durative present imperativeἔρχομαι: 'come.'
πρόςtopreposition + accusative (direction)
μεmeAccusativeobject of πρός
καὶandcoordinating conjunction
πινέτωlet him drinkPres Act Impv 3 Sg · πίνωimperative (invitation — coordinate)→ durative present imperativeπίνω: 'drink'; the water-imagery of Tabernacles transformed.
38

ὁ πιστεύων εἰς ἐμέ, καθὼς εἶπεν ἡ γραφή, ποταμοὶ ἐκ τῆς κοιλίας αὐτοῦ ῥεύσουσιν ὕδατος ζῶντος.

Whoever believes in me, as the Scripture has said, rivers of living water will flow out of his belly.

Asyndeton: the promise of living waterasyndetonA major crux. Punctuation determines meaning: (a) if the period falls after 'me,' the subject of ποταμοὶ ῥεύσουσιν is the believer (traditional reading, found in most modern translations); (b) if 'as the Scripture says' attaches to v.37 and v.38 begins a new sentence with Jesus as subject, the rivers flow from Christ himself (patristic reading; Origen, Cyprian, Chrysostom). The OT source is disputed — no exact citation exists; Isa 58:11, Zech 14:8, and Ezek 47:1–12 are background candidates. The narrator's comment in v.39 identifies the water as the Spirit.
the oneNominativearticle (substantizing ptc.)
πιστεύωνbelievingPres Act Ptc · Nom Sg Masc · πιστεύωsubstantival participle (subject)→ progressive presentπιστεύω: 'believe.'
εἰςinpreposition + accusative (object of faith)
ἐμέmeAccusativeobject of εἰς
καθὼςascomparative conjunction (citation formula)
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (citation formula)→ constative aoristλέγω: 'say.'
theNominativearticle
γραφήScriptureNominativesubjectγραφή: 'Scripture, writing'; the citation is disputed — no OT text exactly matches; cf. Isa 58:11; Zech 14:8; Ezek 47:1.
ποταμοὶriversNominativesubjectποταμός: 'river'; the plural intensifies the image — not a trickle but torrents.
ἐκfrom / out ofpreposition + genitive (source)
τῆςtheGenitivearticle
κοιλίαςbelly / innermost beingGenitiveobject of ἐκ (source)κοιλία: 'belly, womb, innermost being'; the seat of the inward life; αὐτοῦ refers to the believer (trad.) or to Jesus (patristic), depending on punctuation.
αὐτοῦhisGenitivegenitive of possession (antecedent disputed)αὐτοῦ: 'his'; refers to ὁ πιστεύων (the believer) if the traditional punctuation is followed, or to Jesus if v.38 is restructured.
ῥεύσουσινwill flowFut Act Indic 3 Pl · ῥέωmain verb→ predictive futureῥέω: 'flow'; only here in NT — the eschatological river of living water.
ὕδατοςof waterGenitivegenitive of description (partitive w/ ποταμοί)ὕδωρ: 'water'; qualified as ζῶντος — living, flowing water.
ζῶντοςlivingPres Act Ptc · Gen Sg Neut · ζάωattributive participle (qualifying ὕδατος)→ progressive presentζάω: 'live'; 'living water' = fresh, flowing water, but also Johannine idiom for eternal life (cf. 4:10–11).
39

τοῦτο δὲ εἶπεν περὶ τοῦ πνεύματος οὗ ἔμελλον λαμβάνειν οἱ πιστεύσαντες εἰς αὐτόν· οὔπω γὰρ ἦν πνεῦμα, ὅτι Ἰησοῦς οὔπω ἐδοξάσθη.

Now he said this about the Spirit, whom those who believed in him were about to receive; for as yet there was no Spirit, because Jesus had not yet been glorified.

Narrator's comment: Spirit-interpretationδὲThe evangelist's interpretive aside identifies the living water as the Spirit. The parenthesis οὔπω γὰρ ἦν πνεῦμα is elliptical — 'the Spirit was not yet [given]'; the Spirit's gift awaits Jesus' glorification (death-resurrection-ascension). ἐδοξάσθη (aorist passive) frames glorification as a past event from the narrator's post-resurrection vantage point.
τοῦτοthisAccusativedirect object (proleptic)
δὲnowtransitional/explanatory particle
εἶπενhe saidAor Act Indic 3 Sg · λέγωmain verb→ constative aorist
περὶaboutpreposition + genitive (reference)
τοῦtheGenitivearticle
πνεύματοςSpiritGenitiveobject of περίπνεῦμα: 'Spirit'; the narrator identifies the living water as the Holy Spirit.
οὗwhomGenitiverelative pronoun (object of λαμβάνειν, attracted to gen.)
ἔμελλονwere aboutImpf Act Indic 3 Pl · μέλλωmain verb (relative clause)→ descriptive imperfectμέλλω: 'be about to'; the Spirit's reception was imminent but conditional on the glorification.
λαμβάνεινto receivePres Act Inf · λαμβάνωcomplementary infinitive (w/ ἔμελλον)→ progressive presentλαμβάνω: 'receive.'
οἱthoseNominativearticle (substantizing ptc.)
πιστεύσαντεςwho believedAor Act Ptc · Nom Pl Masc · πιστεύωsubstantival participle (subject)→ constative aoristπιστεύω: 'believe'; the aorist looks back from the narrator's vantage.
εἰςinpreposition + accusative (object of faith)
αὐτόνhimAccusativeobject of εἰς
οὔπωnot yettemporal negative adverb
γὰρforexplanatory particle
ἦνwasImpf Act Indic 3 Sg · εἰμίmain verb (explanatory parenthesis)→ descriptive imperfectεἰμί: 'be'; 'there was not yet Spirit [given]' — elliptical.
πνεῦμαSpiritNominativesubjectπνεῦμα: 'Spirit'; the ellipsis implies 'Spirit given' — the gift not yet poured out.
ὅτιbecausecausal conjunction
ἸησοῦςJesusNominativesubject
οὔπωnot yettemporal negative adverb
ἐδοξάσθηhad been glorifiedAor Pass Indic 3 Sg · δοξάζωmain verb (causal clause)→ constative aoristδοξάζω: 'glorify'; the Johannine 'glorification' encompasses the passion, resurrection, and ascension as one event (12:23, 28; 13:31; 17:1).
40

Ἐκ τοῦ ὄχλου οὖν ἀκούσαντες τῶν λόγων τούτων ἔλεγον· Οὗτός ἐστιν ἀληθῶς ὁ προφήτης·

Some of the crowd, having heard these words, were therefore saying, 'This man really is the Prophet.'

Crowd response: divided identificationsοὖνThe first of three crowd responses (vv.40–43). 'The Prophet' (ὁ προφήτης with the article) refers to the Moses-like prophet of Deut 18:15–18, distinct from the Messiah in some Jewish expectation (cf. 1:21, 25; 6:14). ἀληθῶς ('truly, really') stresses conviction.
Ἐκfrom / out ofpreposition + genitive (partitive)
τοῦtheGenitivearticle
ὄχλουcrowdGenitivepartitive genitive
οὖνthereforeinferential particle
ἀκούσαντεςhaving heardAor Act Ptc · Nom Pl Masc · ἀκούωtemporal participle (antecedent)→ antecedent aoristἀκούω: 'hear.'
τῶνtheGenitivearticle
λόγωνwordsGenitivedirect object of ἀκούσαντες (genitive w/ ἀκούω)λόγος: 'word.'
τούτωνtheseGenitivedemonstrative adjective
ἔλεγονwere sayingImpf Act Indic 3 Pl · λέγωmain verb→ iterative imperfect
Οὗτόςthis manNominativesubject
ἐστινisPres Act Indic 3 Sg · εἰμίcopula→ stative present
ἀληθῶςtrulyadverb of manner
theNominativearticle (with titular force)
προφήτηςProphetNominativepredicate nominativeπροφήτης: 'prophet'; ὁ προφήτης (with article) = the eschatological Moses-like prophet of Deut 18:15 (cf. 1:21; 6:14).
41

ἄλλοι ἔλεγον· Οὗτός ἐστιν ὁ Χριστός. οἱ δὲ ἔλεγον· Μὴ γὰρ ἐκ τῆς Γαλιλαίας ὁ Χριστὸς ἔρχεται;

Others were saying, 'This is the Christ.' But some were saying, 'Surely the Christ does not come from Galilee, does he?'

Crowd division: Christ from Galilee?δὲA second group says 'the Christ'; a third disputes on geographic grounds. Μὴ γάρ expects the answer 'no' — they assume the Christ cannot come from Galilee. The irony is that they are partially right about the Davidic requirement (Bethlehem, v.42) but miss that Jesus does in fact fulfill it.
ἄλλοιothersNominativesubject
ἔλεγονwere sayingImpf Act Indic 3 Pl · λέγωmain verb→ iterative imperfect
Οὗτόςthis manNominativesubject
ἐστινisPres Act Indic 3 Sg · εἰμίcopula→ stative present
theNominativearticle
ΧριστόςChristNominativepredicate nominative
οἱsomeNominativesubject (correlative)
δὲbutadversative particle
ἔλεγονwere sayingImpf Act Indic 3 Pl · λέγωmain verb (correlative)→ iterative imperfect
Μὴ(expecting no)negative (interrogative expecting 'no')
γὰρsurelyparticle (causal, emphatic)
ἐκfrompreposition + genitive (source)
τῆςtheGenitivearticle
ΓαλιλαίαςGalileeGenitiveobject of ἐκ (source)
theNominativearticle
ΧριστὸςChristNominativesubject
ἔρχεταιcomesPres Mid Indic 3 Sg · ἔρχομαιmain verb (rhetorical question)→ gnomic presentἔρχομαι: 'come.'
42

οὐχ ἡ γραφὴ εἶπεν ὅτι ἐκ τοῦ σπέρματος Δαυὶδ καὶ ἀπὸ Βηθλέεμ τῆς κώμης ὅπου ἦν Δαυὶδ ἔρχεται ὁ Χριστός;

Has not the Scripture said that the Christ comes from the offspring of David and from Bethlehem, the village where David was?

Asyndeton: the scriptural argumentasyndetonThey appeal to Mic 5:2 (Bethlehem) and 2 Sam 7:12 (Davidic lineage). Their objection is based on their assumption that Jesus comes from Galilee — not knowing he was born in Bethlehem. Johannine irony: the Scripture they cite is in fact fulfilled, though they do not know it. The perfect εἶπεν ('has said') gives the Scripture standing authority.
οὐχhas notnegative (interrogative, expecting yes)
theNominativearticle
γραφὴScriptureNominativesubject
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb→ constative aorist (perfective sense in citation formula)
ὅτιthatconjunction (content of Scripture)
ἐκfrompreposition + genitive (source)
τοῦtheGenitivearticle
σπέρματοςoffspring / seedGenitiveobject of ἐκ (origin)σπέρμα: 'seed, offspring'; the Davidic lineage (2 Sam 7:12).
ΔαυὶδDavidGenitivegenitive of relationship (indeclinable)Δαυίδ: David; indeclinable proper name.
καὶandcoordinating conjunction
ἀπὸfrompreposition + genitive (source)
ΒηθλέεμBethlehemGenitiveobject of ἀπό (source)Βηθλέεμ: Bethlehem; the birthplace of David (Mic 5:2); indeclinable.
τῆςtheGenitivearticle
κώμηςvillageGenitivegenitive in appositionκώμη: 'village.'
ὅπουwhererelative adverb of place
ἦνwasImpf Act Indic 3 Sg · εἰμίmain verb (relative clause)→ descriptive imperfect
ΔαυὶδDavidNominativesubject (indeclinable)
ἔρχεταιcomesPres Mid Indic 3 Sg · ἔρχομαιmain verb (content clause)→ futuristic/gnomic present
theNominativearticle
ΧριστόςChristNominativesubject
43

σχίσμα οὖν ἐγένετο ἐν τῷ ὄχλῳ δι' αὐτόν.

So a division occurred in the crowd because of him.

Summary: the divisionοὖνσχίσμα ('division, split') is a strong word — used also at 9:16 and 10:19. The same root as σχίζω (Mark 1:10, the torn heavens). Jesus consistently divides; his presence forces a verdict.
σχίσμαdivisionNominativesubjectσχίσμα: 'split, division, schism'; from σχίζω ('tear'); cf. 9:16; 10:19 — Jesus' presence creates irresolvable division.
οὖνthereforeinferential particle
ἐγένετοoccurredAor Mid Indic 3 Sg · γίνομαιmain verb→ constative aoristγίνομαι: 'come about, happen.'
ἐνin / amongpreposition + dative (distributive)
τῷtheDativearticle
ὄχλῳcrowdDativedat. of place (among)
δι'because ofpreposition + accusative (cause)
αὐτόνhimAccusativeobject of διά (cause)
44

τινὲς δὲ ἤθελον ἐξ αὐτῶν πιάσαι αὐτόν, ἀλλ' οὐδεὶς ἐπέβαλεν ἐπ' αὐτὸν τὰς χεῖρας.

Some of them wanted to arrest him, but no one laid hands on him.

Failed arrest — repeatedδὲA second failed arrest attempt (cf. v.30). The imperfect ἤθελον ('were wanting') is conative — they wanted to but could not. The divine constraint of v.30 is assumed. The repetition of the motif brackets the Tabernacles section.
τινὲςsomeNominativesubject
δὲbutadversative particle
ἤθελονwantedImpf Act Indic 3 Pl · θέλωmain verb→ conative imperfectθέλω: 'wish, want'; conative — their desire frustrated.
ἐξofpreposition + genitive (partitive)
αὐτῶνthemGenitivepartitive genitive
πιάσαιto arrestAor Act Inf · πιάζωcomplementary infinitive (w/ ἤθελον)→ constative aoristπιάζω: 'seize, arrest.'
αὐτόνhimAccusativedirect object
ἀλλ'butstrong adversative conjunction
οὐδεὶςno oneNominativesubject
ἐπέβαλενlaidAor Act Indic 3 Sg · ἐπιβάλλωmain verb→ constative aoristἐπιβάλλω: 'lay (hands) on'; cf. v.30.
ἐπ'onpreposition + accusative
αὐτὸνhimAccusativeobject of ἐπί
τὰςtheAccusativearticle
χεῖραςhandsAccusativedirect object (idiom: lay hands on)χείρ: 'hand.'
45

Ἦλθον οὖν οἱ ὑπηρέται πρὸς τοὺς ἀρχιερεῖς καὶ Φαρισαίους, καὶ εἶπον αὐτοῖς ἐκεῖνοι· Διὰ τί οὐκ ἠγάγετε αὐτόν;

The officers therefore came back to the chief priests and Pharisees, and those men said to them, 'Why did you not bring him?'

Narrative: officers return empty-handedοὖνThe officers dispatched in v.32 return without Jesus. ἐκεῖνοι ('those men') is the distancing demonstrative, here used by the narrator for the chief priests and Pharisees. Their question implies outrage and expects an explanation.
ἮλθονcameAor Act Indic 3 Pl · ἔρχομαιmain verb→ constative aorist
οὖνthereforeinferential particle
οἱtheNominativearticle
ὑπηρέταιofficersNominativesubjectὑπηρέτης: 'officer, servant'; the temple police sent in v.32.
πρὸςtopreposition + accusative (direction)
τοὺςtheAccusativearticle
ἀρχιερεῖςchief priestsAccusativeobject of πρός
καὶandcoordinating conjunction
ΦαρισαίουςPhariseesAccusativeobject of πρός (coordinate)
καὶandcoordinating conjunction
εἶπονsaidAor Act Indic 3 Pl · λέγωmain verb (coordinate)→ constative aorist
αὐτοῖςto themDativedative of indirect object
ἐκεῖνοιthose menNominativesubject (distancing demonstrative)ἐκεῖνος: 'that one / those'; used by the narrator to distance the authorities.
Διὰwhypreposition + accusative (cause/interrogative idiom)
τίwhatAccusativeinterrogative (διὰ τί = why?)
οὐκnotnegative particle
ἠγάγετεdid you bringAor Act Indic 2 Pl · ἄγωmain verb (interrogative)→ constative aoristἄγω: 'lead, bring.'
αὐτόνhimAccusativedirect object
46

ἀπεκρίθησαν οἱ ὑπηρέται· Οὐδέποτε ἐλάλησεν οὕτως ἄνθρωπος.

The officers answered, 'Never has a man spoken like this man.'

Asyndeton: the officers' confessionasyndetonA remarkable confession from those sent to arrest Jesus. Οὐδέποτε ('never') is absolute. Their testimony unwittingly confirms what the Gospel claims. The contrast between their mandate (arrest) and their response (testimony) is stark — Jesus' speech itself overwhelms his would-be captors.
ἀπεκρίθησανansweredAor Pass Indic 3 Pl · ἀποκρίνομαιmain verb→ constative aorist
οἱtheNominativearticle
ὑπηρέταιofficersNominativesubject
Οὐδέποτεnevertemporal negative adverb (absolute)οὐδέποτε: 'never at any time'; the absolute — no human speech compares.
ἐλάλησενspokeAor Act Indic 3 Sg · λαλέωmain verb→ constative aoristλαλέω: 'speak.'
οὕτωςlike this / in this wayadverb of mannerοὕτως: 'thus, in this manner'; the manner of Jesus' speech is incomparable.
ἄνθρωποςa manNominativesubjectἄνθρωπος: 'man, human being'; the contrast is implicit: no mere human has spoken thus.
47

ἀπεκρίθησαν οὖν αὐτοῖς οἱ Φαρισαῖοι· Μὴ καὶ ὑμεῖς πεπλάνησθε;

The Pharisees therefore answered them, 'Have you also been led astray?'

Pharisaic rebukeοὖνThe Pharisees respond with contempt. Μή expects 'no'; the rhetorical force is 'surely you too have not been deceived?' πεπλάνησθε (perfect passive of πλανάω) picks up the accusation of v.12 — 'leads astray' — and throws it back at the officers. The perfect implies a settled state of having been deceived.
ἀπεκρίθησανansweredAor Pass Indic 3 Pl · ἀποκρίνομαιmain verb→ constative aorist
οὖνthereforeinferential particle
αὐτοῖςto themDativedative of indirect object
οἱtheNominativearticle
ΦαρισαῖοιPhariseesNominativesubject
Μὴ(expecting no)negative (interrogative expecting 'no')
καὶalsoadverbial καί (inclusive)
ὑμεῖςyouNominativesubject (emphatic)
πεπλάνησθεhave been led astrayPerf Pass Indic 2 Pl · πλανάωmain verb→ intensive perfect (settled state)πλανάω: 'lead astray, deceive'; the perfect passive implies a settled condition of deception — cf. the charge of v.12.
48

μή τις ἐκ τῶν ἀρχόντων ἐπίστευσεν εἰς αὐτὸν ἢ ἐκ τῶν Φαρισαίων;

Has any one of the rulers or of the Pharisees believed in him?

Asyndeton: appeal to authorityasyndetonA rhetorical question expecting 'no.' The Pharisees appeal to elite consensus as a criterion of truth — no one from the leadership has believed. Johannine irony: Nicodemus is in the room (v.50), and Joseph of Arimathea, a ruler who believed, will appear at 19:38.
μή(expecting no)negative (interrogative expecting 'no')
τιςanyoneNominativesubject (indefinite)
ἐκofpreposition + genitive (partitive)
τῶνtheGenitivearticle
ἀρχόντωνrulersGenitivepartitive genitiveἄρχων: 'ruler'; member of the Sanhedrin.
ἐπίστευσενbelievedAor Act Indic 3 Sg · πιστεύωmain verb (interrogative)→ constative aoristπιστεύω: 'believe'; with εἰς = saving faith formula.
εἰςinpreposition + accusative (object of faith)
αὐτὸνhimAccusativeobject of εἰς
ordisjunctive particle
ἐκofpreposition + genitive (partitive)
τῶνtheGenitivearticle
ΦαρισαίωνPhariseesGenitivepartitive genitive
49

ἀλλὰ ὁ ὄχλος οὗτος ὁ μὴ γινώσκων τὸν νόμον ἐπάρατοί εἰσιν.

But this crowd that does not know the law — they are accursed!

Contrast: the cursed crowdἀλλὰA contemptuous declaration. ἐπάρατοί ('accursed') invokes the language of Deut 27–28. The Pharisees accuse the crowd of ignorance of the Torah and treat this as grounds for a curse. The irony is acute: they who claim to know the law are about to violate its principle of hearing before judging (v.51).
ἀλλὰbutstrong adversative conjunction
theNominativearticle
ὄχλοςcrowdNominativesubject
οὗτοςthisNominativedemonstrative adjective (contemptuous)
the (one)Nominativearticle (substantizing ptc.)
μὴnotnegative (w/ participle)
γινώσκωνknowingPres Act Ptc · Nom Sg Masc · γινώσκωattributive participle→ progressive presentγινώσκω: 'know'; the crowd's ignorance of Torah is the Pharisees' grounds for condemnation.
τὸνtheAccusativearticle
νόμονlawAccusativedirect object
ἐπάρατοίaccursedNominativepredicate adjectiveἐπάρατος: 'accursed'; invokes the Deuteronomic curse-language (Deut 27:26).
εἰσινthey arePres Act Indic 3 Pl · εἰμίcopula→ stative present
50

λέγει Νικόδημος πρὸς αὐτούς, ὁ ἐλθὼν πρὸς αὐτὸν πρότερον, ὢν εἷς ἐξ αὐτῶν·

Nicodemus, who had come to him before, and who was one of them, said to them,

Asyndeton: Nicodemus speaksasyndetonThe historic present λέγει introduces Nicodemus, last seen in ch.3. The narrator supplies two identifying relative clauses: ὁ ἐλθὼν πρὸς αὐτὸν πρότερον ('who came to him before,' a back-reference to 3:1–2) and ὢν εἷς ἐξ αὐτῶν ('being one of them,' establishing his insider standing). His mild protest carries weight because it comes from within.
λέγειsaysPres Act Indic 3 Sg · λέγωmain verb (historic present)→ vivid historic present
ΝικόδημοςNicodemusNominativesubjectΝικόδημος: Nicodemus; the Pharisee and ruler who came to Jesus by night (3:1–2); appears also at 19:39.
πρὸςtopreposition + accusative (addressee)
αὐτούςthemAccusativeobject of πρός
the (one)Nominativearticle (substantizing ptc.)
ἐλθὼνhaving comeAor Act Ptc · Nom Sg Masc · ἔρχομαιsubstantival/attributive participle (identifying)→ antecedent aoristἔρχομαι: 'come'; back-reference to 3:2 — Nicodemus came to Jesus by night.
πρὸςtopreposition + accusative (direction)
αὐτὸνhimAccusativeobject of πρός
πρότερονbefore / previouslyadverb of timeπρότερον: 'before, formerly'; the back-reference to ch.3.
ὢνbeingPres Act Ptc · Nom Sg Masc · εἰμίcircumstantial participle (concessive)→ concurrent presentεἰμί: 'be'; 'being one of them' — he belongs to their council.
εἷςoneNominativepredicate nominativeεἷς: 'one.'
ἐξofpreposition + genitive (partitive)
αὐτῶνthemGenitivepartitive genitive
51

Μὴ ὁ νόμος ἡμῶν κρίνει τὸν ἄνθρωπον ἐὰν μὴ ἀκούσῃ πρῶτον παρ' αὐτοῦ καὶ γνῷ τί ποιεῖ;

Does our law judge a man without first hearing from him and learning what he does?

Legal challenge from NicodemusΜὴNicodemus appeals to a basic procedural principle of Jewish law — the accused must be heard before judgment. He does not defend Jesus theologically but legally. Μή expects 'no.' The irony: the very law they claim to uphold (v.49) forbids their conduct. The double subjunctive (ἀκούσῃ … γνῷ) structures the due-process requirement.
Μὴ(expecting no)negative (interrogative expecting 'no')
theNominativearticle
νόμοςlawNominativesubjectνόμος: 'law'; their own Torah — the very standard they cited against the crowd.
ἡμῶνourGenitivegenitive of possession
κρίνειjudgesPres Act Indic 3 Sg · κρίνωmain verb (rhetorical question)→ gnomic presentκρίνω: 'judge.'
τὸνtheAccusativearticle
ἄνθρωπονmanAccusativedirect object
ἐὰνunlessconditional particle (3rd class, negative = 'unless')
μὴnotnegative (w/ subjunctive, conditional)
ἀκούσῃit hearsAor Act Subj 3 Sg · ἀκούωverb of conditional clause→ constative aorist subjunctiveἀκούω: 'hear'; the legal requirement to hear the accused.
πρῶτονfirstadverb (temporal, emphatic)πρῶτον: 'first, beforehand'; due process requires prior hearing.
παρ'frompreposition + genitive (source/hearing from)
αὐτοῦhimGenitiveobject of παρά (the accused)
καὶandcoordinating conjunction
γνῷlearns / knowsAor Act Subj 3 Sg · γινώσκωverb of conditional clause (coordinate subjunctive)→ constative aorist subjunctiveγινώσκω: 'come to know, determine.'
τίwhatAccusativeinterrogative pronoun (object — indirect question)
ποιεῖhe doesPres Act Indic 3 Sg · ποιέωverb of indirect question→ progressive present
52

ἀπεκρίθησαν καὶ εἶπαν αὐτῷ· Μὴ καὶ σὺ ἐκ τῆς Γαλιλαίας εἶ; ἐραύνησον καὶ ἴδε ὅτι ἐκ τῆς Γαλιλαίας προφήτης οὐκ ἐγείρεται.

They answered and said to him, 'Are you also from Galilee? Search and see that no prophet arises from Galilee.'

Asyndeton: the Galilean taunt and the chapter's closeasyndetonThe authorities deflect Nicodemus' legal challenge with ad hominem contempt — 'Are you a Galilean too?' Their scriptural claim is also inaccurate: Jonah was from Gath-hepher in Galilee (2 Kgs 14:25), and Hosea and Nahum may have had Galilean connections. Their ignorance underlines the Johannine irony: the very authorities who claim the law and the prophets are wrong on both counts. The chapter closes on unresolved hostility, which is precisely where v.53 would introduce the pericope adulterae — treated with John 8.
ἀπεκρίθησανansweredAor Pass Indic 3 Pl · ἀποκρίνομαιmain verb→ constative aorist
καὶandcoordinating conjunction
εἶπανsaidAor Act Indic 3 Pl · λέγωmain verb (coordinate)→ constative aorist
αὐτῷto himDativedative of indirect object
Μὴ(expecting no)negative (interrogative expecting 'no')
καὶalsoadverbial καί (inclusive)
σὺyouNominativesubject (emphatic)
ἐκfrompreposition + genitive (source)
τῆςtheGenitivearticle
ΓαλιλαίαςGalileeGenitiveobject of ἐκ (source)
εἶare youPres Act Indic 2 Sg · εἰμίcopula (interrogative)→ stative present
ἐραύνησονsearch!Aor Act Impv 2 Sg · ἐραυνάωimperative (sarcastic command)→ ingressive aorist imperativeἐραυνάω: 'search, investigate'; used of scriptural research (5:39).
καὶandcoordinating conjunction
ἴδεsee!attention-marker / imperative interjectionἴδε: fixed particle; cf. v.26.
ὅτιthatconjunction (content of what they will find)
ἐκfrompreposition + genitive (source)
τῆςtheGenitivearticle
ΓαλιλαίαςGalileeGenitiveobject of ἐκ (source)
προφήτηςprophetNominativesubjectπροφήτης: 'prophet'; their claim is historically inaccurate — Jonah came from Gath-hepher in Galilee (2 Kgs 14:25).
οὐκnotnegative particle
ἐγείρεταιarisesPres Pass Indic 3 Sg · ἐγείρωmain verb→ gnomic presentἐγείρω: 'raise up, arise'; used of prophets raised up by God.