Greek Text · Translation · Interlinear · Discourse Structure

The Gospel according to John, Chapter 8ΚΑΤΑ ΙΩΑΝΝΗΝ Η′

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

[[Ἰησοῦς δὲ ἐπορεύθη εἰς τὸ Ὄρος τῶν Ἐλαιῶν.

[[But Jesus went to the Mount of Olives.

Narrative: scene continuation (pericope adulterae)δὲThis verse (with 7:53 as its lead-in) opens the pericope adulterae — the double-bracketed passage absent from P66, P75, Sinaiticus, Vaticanus, and the best early witnesses, and widely judged a later, non-Johannine insertion. The adversative δὲ links to 7:53 ('each one went to his own house'). Jesus' withdrawal to the Mount of Olives is a Lukan motif (Luke 21:37–38), which together with Lukan vocabulary throughout the pericope supports the tradition that the passage originated in Lukan circles.
[[ἸησοῦςJesusNominativesubjectἸησοῦς: Jesus. The double bracket [[ marks the opening of the pericope adulterae, absent from the earliest mss.
δὲbutadversative/continuative conjunction
ἐπορεύθηwentAor Pass Indic 3 Sg · πορεύομαιmain verb→ constative aoristπορεύομαι: 'go, travel'; the deponent aorist passive is standard for this verb.
εἰςtopreposition + accusative (direction)
τὸtheAccusativearticle
ὌροςMountAccusativeobject of εἰςὄρος: 'mountain, hill'; the Mount of Olives east of Jerusalem.
τῶνof theGenitivearticle
ἘλαιῶνOlivesGenitivegenitive of descriptionἐλαία: 'olive tree'; the grove-topped hill associated with eschatological expectation (Zech 14:4).
2

Ὄρθρου δὲ πάλιν παρεγένετο εἰς τὸ ἱερόν, καὶ πᾶς ὁ λαὸς ἤρχετο πρὸς αὐτόν, καὶ καθίσας ἐδίδασκεν αὐτούς.

Early in the morning he came again to the temple, and all the people were coming to him; and sitting down he began to teach them.

Narrative: scene resumption (pericope adulterae)δὲPart of the pericope adulterae (non-Johannine insertion; absent from P66, P75, Sinaiticus, Vaticanus). The temporal adverb ὄρθρου ('at dawn') and the Lukan motif of Jesus teaching in the temple each morning (Luke 21:38) further link this passage to Lukan tradition. The participle καθίσας ('sitting down') is the posture of the authoritative teacher.
Ὄρθρουat dawnGenitivegenitive of timeὄρθρος: 'dawn, early morning'; a Lukan hapax in Gospel usage (Luke 24:1; Acts 5:21), supporting non-Johannine origin of the pericope.
δὲandcontinuative conjunction
πάλινagainadverb (resumptive)πάλιν: 'again'; marks resumption after the overnight withdrawal.
παρεγένετοhe cameAor Mid Indic 3 Sg · παραγίνομαιmain verb→ constative aoristπαραγίνομαι: 'arrive, come to'; preferred by Luke (24 of 37 NT uses) — another non-Johannine marker in the pericope.
εἰςtopreposition + accusative (direction)
τὸtheAccusativearticle
ἱερόνtempleAccusativeobject of εἰς (destination)ἱερόν: the temple precinct; the setting for Jesus' public teaching throughout the Feast of Tabernacles context.
καὶandcoordinating conjunction
πᾶςallNominativeadjective (predicate, attributive to λαός)πᾶς: 'all, every'; emphasizes the popular appeal contrasting with elite hostility.
theNominativearticle
λαὸςpeopleNominativesubjectλαός: 'the people'; a term with OT covenantal resonance; in John usually the crowd vs. the authorities.
ἤρχετοwas comingImpf Mid Indic 3 Sg · ἔρχομαιmain verb→ descriptive imperfectἔρχομαι: 'come'; the imperfect pictures continuous streaming of the crowd.
πρὸςtopreposition + accusative (direction)
αὐτόνhimAccusativeobject of πρός
καὶandcoordinating conjunction
καθίσαςsitting downAor Act Ptc Nom Sg M · καθίζωcircumstantial participle (attendant circumstance)→ constative aoristκαθίζω: 'sit down'; the seated posture marks authoritative teaching (cf. Matt 5:1; 26:55).
ἐδίδασκενwas teachingImpf Act Indic 3 Sg · διδάσκωmain verb→ inceptive imperfectδιδάσκω: 'teach'; the imperfect marks the beginning of ongoing instruction.
αὐτούςthemAccusativedirect object
3

ἄγουσιν δὲ οἱ γραμματεῖς καὶ οἱ Φαρισαῖοι γυναῖκα ἐπὶ μοιχείᾳ κατειλημμένην, καὶ στήσαντες αὐτὴν ἐν μέσῳ

The scribes and the Pharisees bring a woman caught in adultery, and standing her in the middle,

Narrative: conflict introduced (pericope adulterae)δὲPart of the pericope adulterae (non-Johannine insertion; absent from P66, P75, Sinaiticus, Vaticanus). The historic present ἄγουσιν ('they bring') lends vividness. The scribes and Pharisees are named together — a phrasing more common in the Synoptics than in John, where 'the Pharisees' alone or 'the Judeans' is the norm.
ἄγουσινthey bringPres Act Indic 3 Pl · ἄγωmain verb (historic present)→ historical presentἄγω: 'lead, bring'; the vividness of the historic present stages a dramatic public confrontation.
δὲandcontinuative conjunction
οἱtheNominativearticle
γραμματεῖςscribesNominativesubject (compound)γραμματεύς: 'scribe'; legal expert in the Mosaic law; this pairing with Pharisees is more Synoptic than Johannine, a marker of the pericope's non-Johannine origin.
καὶandcoordinating conjunction (compound subject)
οἱtheNominativearticle
ΦαρισαῖοιPhariseesNominativesubject (compound)Φαρισαῖοι: the Pharisees; combined with γραμματεῖς in Synoptic style.
γυναῖκαa womanAccusativedirect objectγυνή: 'woman, wife'; the object of both ἄγουσιν and the implied charge.
ἐπὶinpreposition + dative (basis of charge)
μοιχείᾳadulteryDativedat. of charge (after ἐπί)μοιχεία: 'adultery'; the charge invoking Lev 20:10 and Deut 22:22 (both requiring death for both parties — the absent man is conspicuous).
κατειλημμένηνcaughtPerf Pass Ptc Acc Sg F · καταλαμβάνωattributive participle (modifying γυναῖκα)→ intensive perfect (state of having been caught)καταλαμβάνω: 'seize, catch, apprehend'; the perfect stresses the established fact of detection.
καὶandcoordinating conjunction
στήσαντεςstandingAor Act Ptc Nom Pl M · ἵστημιcircumstantial participle (attendant circumstance)→ constative aoristἵστημι: 'cause to stand'; placing her in public view before Jesus and the crowd.
αὐτὴνherAccusativedirect object of στήσαντες
ἐνinpreposition + dative (place)
μέσῳthe middleDativedat. of place (mid-group)μέσος: 'middle'; she is made a spectacle before the crowd — a public shaming with a legal pretext.
4

λέγουσιν αὐτῷ· Διδάσκαλε, αὕτη ἡ γυνὴ κατείληπται ἐπ᾽ αὐτοφώρῳ μοιχευομένη·

they say to him: 'Teacher, this woman has been caught in the very act of committing adultery.'

Speech: charge stated (pericope adulterae)asyndetonPart of the pericope adulterae (non-Johannine insertion; absent from P66, P75, Sinaiticus, Vaticanus). The address Διδάσκαλε ('Teacher') is respectful in form but adversarial in function, framing the trap. The perfect κατείληπται ('has been caught') underscores the irrefutability of the charge; ἐπ᾽ αὐτοφώρῳ ('in the very act') is a legal technical term.
λέγουσινthey sayPres Act Indic 3 Pl · λέγωmain verb (historic present)→ historical presentλέγω: 'say'; historic present continuing the vivid narrative of the pericope adulterae.
αὐτῷto himDativedative of indirect object
ΔιδάσκαλεTeacherVocativeaddress (vocative)διδάσκαλος: 'teacher'; used respectfully but strategically — they address him as a legal authority whose ruling will implicate him.
αὕτηthisNominativedemonstrative subjectοὗτος: 'this one'; the pointing demonstrative objectifies the woman before the assembly.
theNominativearticle
γυνὴwomanNominativesubject (appositive to αὕτη)γυνή: 'woman'; the subject of the formal charge.
κατείληπταιhas been caughtPerf Pass Indic 3 Sg · καταλαμβάνωmain verb→ intensive perfect (standing result)καταλαμβάνω: 'apprehend, catch'; perfect passive states the irrefutable established fact of capture.
ἐπ᾽inpreposition + dative (circumstance)
αὐτοφώρῳthe very actDativedat. of circumstance (legal technical term)αὐτόφωρος: 'caught in the act'; a legal Hellenistic term (ἐπ᾽ αὐτοφώρῳ = in flagrante delicto), not found elsewhere in the NT.
μοιχευομένηcommitting adulteryPres Pass Ptc Nom Sg F · μοιχεύωcircumstantial participle (manner)→ progressive presentμοιχεύω: 'commit adultery'; the pres. participle states the ongoing action at the moment of capture.
5

ἐν δὲ τῷ νόμῳ ἡμῖν Μωϋσῆς ἐνετείλατο τὰς τοιαύτας λιθάζειν· σὺ οὖν τί λέγεις;

Now in the law Moses commanded us to stone such women; so what do you say?

Speech: the legal trap (pericope adulterae)δὲPart of the pericope adulterae (non-Johannine insertion; absent from P66, P75, Sinaiticus, Vaticanus). The trap is now explicit: they cite Mosaic law (Lev 20:10; Deut 22:22–24 — both require death, Deut specifying stoning in some cases) and demand Jesus adjudicate. If he affirms stoning he undermines his reputation for mercy and may violate Roman capital-jurisdiction rules; if he opposes it he contradicts Moses.
ἐνinpreposition + dative (sphere)
δὲnowadversative/transitional conjunction
τῷtheDativearticle
νόμῳlawDativedat. of sphere (in/within the law)νόμος: 'law'; specifically the Torah — Lev 20:10 and Deut 22:22 mandate death for adultery.
ἡμῖνto usDativedative of indirect object (recipient of command)
ΜωϋσῆςMosesNominativesubjectΜωϋσῆς: Moses; invoked as the supreme legal authority to heighten the dilemma posed to Jesus.
ἐνετείλατοcommandedAor Mid Indic 3 Sg · ἐντέλλομαιmain verb→ constative aoristἐντέλλομαι: 'command, charge'; the aorist refers to the once-for-all Mosaic legislation.
τὰςsuchAccusativearticle with τοιαύτας (substantival)
τοιαύταςsuch womenAccusativedirect object of λιθάζειν (substantival adjective)τοιοῦτος: 'such, of this kind'; refers to women caught in this act.
λιθάζεινto stonePres Act Inf · λιθάζωinfinitive (object/content of ἐνετείλατο)→ progressive presentλιθάζω: 'stone'; occurs only in John and Acts in the NT (Johannine: 10:31–33; 11:8) — but its use in the pericope may reflect common tradition.
σὺyouNominativeemphatic subject (contrastive)
οὖνthereforeinferential conjunctionοὖν: 'therefore'; draws out the consequence they want — a ruling from Jesus.
τίwhatAccusativeinterrogative pronoun (direct object)
λέγειςdo you sayPres Act Indic 2 Sg · λέγωmain verb (question)→ progressive presentλέγω: 'say'; the question is the point of the trap — they want his ruling.
6

τοῦτο δὲ ἔλεγον πειράζοντες αὐτόν, ἵνα ἔχωσιν κατηγορεῖν αὐτοῦ. ὁ δὲ Ἰησοῦς κάτω κύψας τῷ δακτύλῳ κατέγραφεν εἰς τὴν γῆν.

Now this they were saying testing him, so that they might have grounds to accuse him. But Jesus, bending down, began to write on the ground with his finger.

Narrative: authorial aside + Jesus' action (pericope adulterae)δὲPart of the pericope adulterae (non-Johannine insertion; absent from P66, P75, Sinaiticus, Vaticanus). The narrator's parenthetical explains the motive — πειράζοντες ('testing') is the vocabulary of temptation narratives. Jesus' enigmatic writing on the ground (κατέγραφεν εἰς τὴν γῆν) is the most discussed detail of the pericope; the content is left unstated, and the manuscripts that specify it (adding 'the sins of each one') are late and secondary.
τοῦτοthisAccusativedirect object (anticipatory)
δὲnowexplanatory conjunction
ἔλεγονthey were sayingImpf Act Indic 3 Pl · λέγωmain verb→ descriptive imperfectλέγω: 'say'; the imperfect here in the narrator's aside describing their ongoing stratagem.
πειράζοντεςtestingPres Act Ptc Nom Pl M · πειράζωcircumstantial participle (purpose/manner)→ progressive presentπειράζω: 'test, tempt'; vocabulary of the temptation narratives (Matt 4:1; Mark 1:13; Luke 4:2); here deliberate entrapment.
αὐτόνhimAccusativedirect object of πειράζοντες
ἵναso thatfinal conjunction (purpose clause)
ἔχωσινthey might havePres Act Subj 3 Pl · ἔχωsubjunctive in ἵνα purpose clause→ progressive presentἔχω: 'have'; they seek grounds (material/basis) for a formal accusation.
κατηγορεῖνto accusePres Act Inf · κατηγορέωinfinitive (object of ἔχωσιν)→ progressive presentκατηγορέω: 'accuse'; a legal term (the accuser in court); their trap aimed at a prosecutable statement.
αὐτοῦhimGenitivegenitive of person accused (with κατηγορεῖν)
theNominativearticle
δὲbutadversative conjunction
ἸησοῦςJesusNominativesubjectἸησοῦς: Jesus; his response is deliberate silence through an enigmatic act.
κάτωdownadverb (direction)κάτω: 'down, downward'; modifies κύψας.
κύψαςbending downAor Act Ptc Nom Sg M · κύπτωcircumstantial participle (attendant circumstance)→ constative aoristκύπτω: 'bend, stoop'; only here in John; the stooping before writing.
τῷwith theDativearticle
δακτύλῳfingerDativedative of instrumentδάκτυλος: 'finger'; perhaps evoking Exod 31:18 (the tables written by the finger of God) or Jer 17:13 (those who depart from God written in the earth).
κατέγραφενwas writingImpf Act Indic 3 Sg · καταγράφωmain verb→ descriptive imperfectκαταγράφω: 'write (down), inscribe'; a compound form, rare in the NT, adding to the non-Johannine markers of the pericope.
εἰςonpreposition + accusative (surface)
τὴνtheAccusativearticle
γῆνgroundAccusativeobject of εἰς (surface on which)γῆ: 'earth, ground'; the content of the writing is never specified in the earliest text.
7

ὡς δὲ ἐπέμενον ἐρωτῶντες αὐτόν, ἀνέκυψεν καὶ εἶπεν αὐτοῖς· Ὁ ἀναμάρτητος ὑμῶν πρῶτος ἐπ᾽ αὐτὴν βαλέτω λίθον.

But as they persisted in questioning him, he straightened up and said to them: 'Let the one without sin among you be the first to throw a stone at her.'

Speech: Jesus' decisive response (pericope adulterae)ὡς δὲPart of the pericope adulterae (non-Johannine insertion; absent from P66, P75, Sinaiticus, Vaticanus). This is the famous saying — a masterstroke that dissolves the trap by shifting the moral frame from the woman to the accusers. Ὁ ἀναμάρτητος ('the one without sin') as a substantival adjective applies to no human being; the imperative βαλέτω puts the onus on any claimant to sinlessness. The text-critical status of this passage does not diminish the moral and theological profundity of the tradition it preserves.
ὡςastemporal conjunction
δὲbutadversative/continuative conjunction
ἐπέμενονthey persistedImpf Act Indic 3 Pl · ἐπιμένωmain verb (temporal clause)→ descriptive imperfectἐπιμένω: 'persist, remain, continue'; the imperfect pictures sustained pressure — they would not be deflected by his silence.
ἐρωτῶντεςquestioningPres Act Ptc Nom Pl M · ἐρωτάωcircumstantial participle (manner)→ progressive presentἐρωτάω: 'ask, question'; their persistent interrogation seeking a ruling.
αὐτόνhimAccusativedirect object
ἀνέκυψενstraightened upAor Act Indic 3 Sg · ἀνακύπτωmain verb→ constative aoristἀνακύπτω: 'lift up, straighten up'; the counterpart to κύψας (v.6), marking the deliberate pause before speaking.
καὶandcoordinating conjunction
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb→ constative aoristλέγω: 'say'; the aorist marks the decisive speech act.
αὐτοῖςto themDativedative of indirect object
theNominativearticle (substantivalizing ἀναμάρτητος)
ἀναμάρτητοςwithout sinNominativesubstantival adjective (subject of βαλέτω)ἀναμάρτητος: 'sinless, without sin'; a rare word (not found in the LXX; used by Philo); as a universal claim it excludes all human candidates.
ὑμῶνamong youGenitivepartitive genitive
πρῶτοςfirstNominativepredicate adjective (adverbial)πρῶτος: 'first'; adds the challenge — let the sinless one be first to cast, implying a queue that will never form.
ἐπ᾽atpreposition + accusative (direction of missile)
αὐτὴνherAccusativeobject of ἐπί
βαλέτωthrowAor Act Impv 3 Sg · βάλλωmain verb (3rd person imperative)→ constative aoristβάλλω: 'throw, cast'; the imperative is an ironic permission — it invites what no one can legitimately do.
λίθονa stoneAccusativedirect objectλίθος: 'stone'; the instrument of the Mosaic execution (Deut 22:24).
8

καὶ πάλιν κατακύψας ἔγραφεν εἰς τὴν γῆν.

And again bending down he wrote on the ground.

Narrative: resumed silence (pericope adulterae)καὶPart of the pericope adulterae (non-Johannine insertion; absent from P66, P75, Sinaiticus, Vaticanus). The resumed writing amplifies the deliberate silence — having spoken, Jesus returns to the ground and waits, letting the saying do its work. The imperfect ἔγραφεν ('was writing') pictures unhurried continuation.
καὶandcoordinating conjunction
πάλινagainadverb (resumptive)πάλιν: 'again'; marks the repetition of the action of v.6.
κατακύψαςbending downAor Act Ptc Nom Sg M · κατακύπτωcircumstantial participle (attendant circumstance)→ constative aoristκατακύπτω: 'bend forward, stoop down'; a compound of κύπτω (v.6), here with κατα- intensifying the downward movement.
ἔγραφενwas writingImpf Act Indic 3 Sg · γράφωmain verb→ descriptive imperfectγράφω: 'write'; the imperfect pictures unhurried, continuing inscription — the silence that allows the accusers' conscience to work.
εἰςonpreposition + accusative (surface)
τὴνtheAccusativearticle
γῆνgroundAccusativeobject of εἰςγῆ: 'earth, ground'; as in v.6, what is written remains unrevealed.
9

οἱ δὲ ἀκούσαντες ἐξήρχοντο εἷς καθ᾽ εἷς ἀρξάμενοι ἀπὸ τῶν πρεσβυτέρων, καὶ κατελείφθη μόνος, καὶ ἡ γυνὴ ἐν μέσῳ οὖσα.

And when they heard, they began to go out one by one, beginning from the oldest, and he was left alone, with the woman who was in the middle.

Narrative: crowd's departure (pericope adulterae)δὲPart of the pericope adulterae (non-Johannine insertion; absent from P66, P75, Sinaiticus, Vaticanus). The silent dissolution of the accusers — starting with the elders whose greater experience gives them the keener awareness of sin — is one of the most psychologically acute moments in the Gospels. The imperfect ἐξήρχοντο pictures the gradual, one-by-one departure.
οἱtheyNominativearticle (substantival, subject)
δὲandcontinuative conjunction
ἀκούσαντεςhaving heardAor Act Ptc Nom Pl M · ἀκούωcircumstantial participle (temporal)→ constative aoristἀκούω: 'hear'; the hearing of the saying triggers the departure.
ἐξήρχοντοwere going outImpf Mid Indic 3 Pl · ἐξέρχομαιmain verb→ descriptive imperfectἐξέρχομαι: 'go out'; the imperfect pictures the gradual, successive withdrawal.
εἷςoneNominativeidiomatic expression (distributive)εἷς: 'one'; εἷς καθ᾽ εἷς is a Semitic idiom meaning 'one by one.'
καθ᾽bydistributive preposition
εἷςoneNominativedistributive idiom (εἷς καθ᾽ εἷς)
ἀρξάμενοιbeginningAor Mid Ptc Nom Pl M · ἄρχωcircumstantial participle (manner/time)→ constative aoristἄρχω: 'begin'; the beginning-point of the departure specifies order.
ἀπὸfrompreposition + genitive (starting point)
τῶνtheGenitivearticle
πρεσβυτέρωνoldestGenitivegenitive of source/sequenceπρεσβύτερος: 'elder, older'; the eldest depart first — their greater age bringing greater awareness of personal sin.
καὶandcoordinating conjunction
κατελείφθηwas leftAor Pass Indic 3 Sg · καταλείπωmain verb→ constative aoristκαταλείπω: 'leave behind, remain'; the passive underscores Jesus' position as the one left standing.
μόνοςaloneNominativepredicate adjectiveμόνος: 'alone, only'; he and the woman are now the only ones present.
καὶandcoordinating conjunction
theNominativearticle
γυνὴwomanNominativesubject (coordinated)γυνή: 'woman'; she remains in the middle (ἐν μέσῳ) where they had placed her.
ἐνinpreposition + dative (place)
μέσῳthe middleDativedat. of placeμέσος: 'middle'; recalling v.3 — she was placed ἐν μέσῳ by her accusers.
οὖσαbeingPres Act Ptc Nom Sg F · εἰμίcircumstantial participle (manner/state)→ progressive presentεἰμί: 'be'; the participle describes her continuing exposed position.
10

ἀνακύψας δὲ ὁ Ἰησοῦς εἶπεν αὐτῇ· Γύναι, ποῦ εἰσιν; οὐδείς σε κατέκρινεν;

Straightening up, Jesus said to her: 'Woman, where are they? Has no one condemned you?'

Speech: Jesus addresses the woman (pericope adulterae)δὲPart of the pericope adulterae (non-Johannine insertion; absent from P66, P75, Sinaiticus, Vaticanus). Jesus lifts his eyes only once the accusers have gone. The address Γύναι ('Woman') is respectful, the same term he uses for his mother (2:4; 19:26). The question οὐδείς σε κατέκρινεν; confirms the legal situation — no accusers remain, no condemnation can stand.
ἀνακύψαςstraightening upAor Act Ptc Nom Sg M · ἀνακύπτωcircumstantial participle (temporal/attendant)→ constative aoristἀνακύπτω: 'raise oneself, straighten up'; as in v.7, the act of looking up to engage marks the moment of speech.
δὲandcontinuative conjunction
theNominativearticle
ἸησοῦςJesusNominativesubjectἸησοῦς: Jesus.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb→ constative aoristλέγω: 'say'; the aorist marks the decisive speech act.
αὐτῇto herDativedative of indirect object
ΓύναιWomanVocativeaddress (vocative)γυνή: 'woman'; the respectful address Jesus uses for his mother (2:4) and the Samaritan woman (4:21); not demeaning.
ποῦwhereinterrogative adverb
εἰσινare theyPres Act Indic 3 Pl · εἰμίmain verb (question)→ progressive presentεἰμί: 'be'; the question surveys the empty scene — no accusers remain.
οὐδείςno oneNominativesubject (negative)οὐδείς: 'no one, none'; the juridical point — no accuser, no condemnation.
σεyouAccusativedirect object
κατέκρινενcondemnedAor Act Indic 3 Sg · κατακρίνωmain verb (rhetorical question)→ constative aoristκατακρίνω: 'condemn, pronounce sentence against'; the legal term for the verdict of condemnation; its absence clears the way for Jesus' own word.
11

ἡ δὲ εἶπεν· Οὐδείς, κύριε. εἶπεν δὲ ὁ Ἰησοῦς· Οὐδὲ ἐγώ σε κατακρίνω· πορεύου, ἀπὸ τοῦ νῦν μηκέτι ἁμάρτανε.]]

She said: 'No one, Lord.' And Jesus said: 'Neither do I condemn you; go, and from now on sin no more.']]

Speech: absolution and commissioning (pericope adulterae, closing)δὲThis verse closes the pericope adulterae — the double-bracketed passage absent from P66, P75, Sinaiticus, Vaticanus, and the earliest Greek witnesses, and widely judged a later, non-Johannine insertion whose lead-in is 7:53. The double bracket ]] marks its end. The address κύριε ('Lord') by the woman acknowledges his authority. Jesus' declaration Οὐδὲ ἐγώ σε κατακρίνω is not moral indifference but the pronouncement of one who alone has standing to condemn (cf. 5:22); the charge πορεύου... μηκέτι ἁμάρτανε demands a changed life.
sheNominativearticle (substantival subject)
δὲandcontinuative conjunction
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb→ constative aoristλέγω: 'say.'
ΟὐδείςNo oneNominativesubject (elliptical)οὐδείς: 'no one'; her answer confirms the legal outcome.
κύριεLordVocativeaddress (vocative)κύριος: 'lord, master'; the address recognizes his authority.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb→ constative aoristλέγω: 'say.'
δὲandcontinuative conjunction
theNominativearticle
ἸησοῦςJesusNominativesubjectἸησοῦς: Jesus.
Οὐδὲneithernegative conjunction (correlative)οὐδέ: 'not even, neither'; the non-condemnation of the one who alone has standing to judge (5:22) is a gracious release.
ἐγώINominativeemphatic subjectἐγώ: emphatic personal pronoun.
σεyouAccusativedirect object
κατακρίνωcondemnPres Act Indic 1 Sg · κατακρίνωmain verb→ gnomic presentκατακρίνω: 'condemn, sentence'; the authority to condemn is real but here withheld in grace.
πορεύουgoPres Mid Impv 2 Sg · πορεύομαιmain verb (imperative)→ progressive presentπορεύομαι: 'go, travel'; the present imperative — go and keep going.
ἀπὸfrompreposition + genitive (temporal starting point)
τοῦtheGenitivearticle
νῦνnowGenitiveadverb substantivized (ἀπὸ τοῦ νῦν = henceforth)νῦν: 'now'; ἀπὸ τοῦ νῦν is a fixed temporal phrase.
μηκέτιno longernegative adverb (with present imperative)μηκέτι: 'no longer, no more.'
ἁμάρτανεsinPres Act Impv 2 Sg · ἁμαρτάνωmain verb (imperative — prohibition)→ progressive presentἁμαρτάνω: 'sin'; μηκέτι + pres. impv. = stop sinning. The ]] here marks the end of the pericope adulterae — the non-Johannine insertion absent from P66, P75, Sinaiticus, Vaticanus.
12

Πάλιν οὖν αὐτοῖς ἐλάλησεν ὁ Ἰησοῦς λέγων· Ἐγώ εἰμι τὸ φῶς τοῦ κόσμου· ὁ ἀκολουθῶν ἐμοὶ οὐ μὴ περιπατήσῃ ἐν τῇ σκοτίᾳ, ἀλλ᾽ ἕξει τὸ φῶς τῆς ζωῆς.

Again therefore Jesus spoke to them, saying: 'I am the light of the world; the one who follows me will never walk in darkness but will have the light of life.'

Speech: the great I-am-the-light proclamationΠάλιν οὖνHere the main Johannine discourse of ch.8 begins. Πάλιν ('again') resumes after the pericope adulterae, reconnecting to the Tabernacles setting where the temple courts were illuminated each evening (the Illumination ceremony). The second great predicative ἐγώ εἰμί: ἐγώ εἰμι τὸ φῶς τοῦ κόσμου. The strong denial οὐ μὴ + subjunctive is the most emphatic negation in Greek. The promise ἕξει τὸ φῶς τῆς ζωῆς echoes the Prologue's light-life nexus (1:4).
Πάλινagainadverb (resumptive)πάλιν: 'again'; resumes the discourse after the pericope adulterae interval.
οὖνthereforeinferential/continuative conjunction
αὐτοῖςto themDativedative of indirect object
ἐλάλησενspokeAor Act Indic 3 Sg · λαλέωmain verb→ constative aoristλαλέω: 'speak'; John prefers λαλέω for Jesus' solemn revelatory utterances.
theNominativearticle
ἸησοῦςJesusNominativesubjectἸησοῦς: Jesus.
λέγωνsayingPres Act Ptc Nom Sg M · λέγωcircumstantial participle (manner, pleonastic)→ progressive presentλέγω: 'say'; the pleonastic λέγων introduces direct speech.
ἘγώINominativeemphatic subject of ἐγώ εἰμιἐγώ: emphatic; the ἐγώ εἰμί formula resonates with divine self-identification (Exod 3:14 LXX; Isa 41:4; 43:10 LXX).
εἰμιamPres Act Indic 1 Sg · εἰμίequative verb (ἐγώ εἰμι + predicate)→ gnomic presentεἰμί: 'be'; here with predicate nominative (predicative I-am saying). The absolute form without predicate appears at 8:24, 28, 58.
τὸtheNominativearticle
φῶςlightNominativepredicate nominativeφῶς: 'light'; the dominant Prologue symbol (1:4–9); associated with the Tabernacles illumination of the temple courts.
τοῦof theGenitivearticle
κόσμουworldGenitivegenitive of scopeκόσμος: 'world'; universal — not merely Israel (cf. 4:42; 6:51).
the oneNominativearticle (substantival with ἀκολουθῶν)
ἀκολουθῶνwho followsPres Act Ptc Nom Sg M · ἀκολουθέωsubstantival participle (subject)→ progressive presentἀκολουθέω: 'follow'; discipleship word throughout John; present stresses ongoing following.
ἐμοὶmeDativedative direct object (after ἀκολουθέω)ἐγώ: emphatic dative form.
οὐnotnegative particle (with μή, double negation)
μὴnotnegative particle (emphatic οὐ μή)
περιπατήσῃwill walkAor Act Subj 3 Sg · περιπατέωsubjunctive in οὐ μή (emphatic denial)→ constative aoristπεριπατέω: 'walk'; with οὐ μή = the strongest Greek negation: 'will certainly never walk.'
ἐνinpreposition + dative (sphere)
τῇtheDativearticle
σκοτίᾳdarknessDativedative of sphereσκοτία: 'darkness'; the realm of sin and death, antithesis of φῶς (1:5; 3:19; 12:35).
ἀλλ᾽butadversative conjunctionἀλλά: strong contrast.
ἕξειwill haveFut Act Indic 3 Sg · ἔχωmain verb (promise)→ predictive futureἔχω: 'have, possess'; the future promise of ongoing possession of the light.
τὸtheAccusativearticle
φῶςlightAccusativedirect objectφῶς: 'light'; the light becomes a possession of the disciple.
τῆςofGenitivearticle
ζωῆςlifeGenitivegenitive of apposition or sourceζωή: 'life'; the Johannine absolute, eternal life; light and life nexus of the Prologue (1:4) explicitly promised.
13

εἶπον οὖν αὐτῷ οἱ Φαρισαῖοι· Σὺ περὶ σεαυτοῦ μαρτυρεῖς· ἡ μαρτυρία σου οὐκ ἔστιν ἀληθής.

Then the Pharisees said to him: 'You are testifying about yourself; your testimony is not true.'

Speech: Pharisees object to self-testimonyοὖνThe Pharisees apply the legal principle: a person cannot be a valid witness in their own case (m. Ketubot 2:9; Deut 19:15 by extension). This charge echoes 5:31 where Jesus himself had provisionally acknowledged it. They are right about the rule but wrong about the premise — assuming Jesus is merely human. He will invert their argument in vv.14–18.
εἶπονsaidAor Act Indic 3 Pl · λέγωmain verb→ constative aoristλέγω: 'say.'
οὖνthencontinuative conjunction
αὐτῷto himDativedative of indirect object
οἱtheNominativearticle
ΦαρισαῖοιPhariseesNominativesubjectΦαρισαῖοι: the Pharisees; primary interlocutors in the temple treasury dispute.
ΣὺyouNominativeemphatic subject (contrastive)
περὶaboutpreposition + genitive (reference)
σεαυτοῦyourselfGenitivereflexive genitiveσεαυτοῦ: reflexive second-person; self-referential testimony was legally suspect.
μαρτυρεῖςyou are testifyingPres Act Indic 2 Sg · μαρτυρέωmain verb→ progressive presentμαρτυρέω: 'testify'; John's central legal/forensic vocabulary (47 uses).
theNominativearticle
μαρτυρίαtestimonyNominativesubjectμαρτυρία: 'testimony, witness'; the Gospel's forensic trial motif.
σουyourGenitivegenitive of possession
οὐκnotnegative particle
ἔστινisPres Act Indic 3 Sg · εἰμίequative verb→ gnomic presentεἰμί: 'be.'
ἀληθήςtrueNominativepredicate adjectiveἀληθής: 'true, valid'; fails the legal validity test under their rule.
14

ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτοῖς· Κἂν ἐγὼ μαρτυρῶ περὶ ἐμαυτοῦ, ἀληθής ἐστιν ἡ μαρτυρία μου, ὅτι οἶδα πόθεν ἦλθον καὶ ποῦ ὑπάγω· ὑμεῖς δὲ οὐκ οἴδατε πόθεν ἔρχομαι ἢ ποῦ ὑπάγω.

Jesus answered and said to them: 'Even if I testify about myself, my testimony is true, because I know where I came from and where I am going; but you do not know where I come from or where I am going.'

Speech: Jesus' reply — unique self-knowledge validates unique self-testimonyasyndetonJesus does not deny the general rule but claims a unique exception: his self-knowledge of origin (πόθεν ἦλθον — from the Father) and destination (ποῦ ὑπάγω — to the Father) is available to no human witness. Their ignorance of both disqualifies them as evaluators. The perfectly known origin and destination frame his earthly sojourn.
ἀπεκρίθηansweredAor Pass Indic 3 Sg · ἀποκρίνομαιmain verb (discourse marker)→ constative aoristἀποκρίνομαι: 'answer, reply'; standard Johannine formula.
ἸησοῦςJesusNominativesubjectἸησοῦς: Jesus.
καὶandcoordinating conjunction
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb→ constative aoristλέγω: 'say.'
αὐτοῖςto themDativedative of indirect object
Κἂνeven ifconcessive conjunction (καί + ἄν)κἄν: 'even if'; concedes the formal point to argue the substance.
ἐγὼINominativeemphatic subjectἐγώ: emphatic.
μαρτυρῶtestifyPres Act Subj 1 Sg · μαρτυρέωsubjunctive in conditional (κἄν + subj.)→ progressive presentμαρτυρέω: 'testify'; conditional concession.
περὶaboutpreposition + genitive (reference)
ἐμαυτοῦmyselfGenitivereflexive genitiveἐμαυτοῦ: reflexive first person singular.
ἀληθήςtrueNominativepredicate adjectiveἀληθής: 'true, valid'; Jesus directly contradicts the Pharisees' verdict.
ἐστινisPres Act Indic 3 Sg · εἰμίequative verb→ gnomic presentεἰμί: 'be.'
theNominativearticle
μαρτυρίαtestimonyNominativesubjectμαρτυρία: 'testimony.'
μουmyGenitivegenitive of possession
ὅτιbecausecausal conjunction
οἶδαI knowPerf Act Indic 1 Sg · οἶδαmain verb (causal clause)→ intensive perfect (present-state knowledge)οἶδα: 'know'; perfect with present force — complete, settled, inherent knowledge.
πόθενfrom whereinterrogative adverb (indirect question)πόθεν: 'from where'; origin — from the Father, from above (3:31; 6:38).
ἦλθονI cameAor Act Indic 1 Sg · ἔρχομαιverb of indirect question→ constative aoristἔρχομαι: 'come'; the aorist surveys the Incarnation as a whole.
καὶandcoordinating conjunction
ποῦwhereinterrogative adverb (indirect question)ποῦ: 'where'; destination — to the Father (13:1, 3; 14:4).
ὑπάγωI am goingPres Act Indic 1 Sg · ὑπάγωverb of indirect question→ futuristic presentὑπάγω: 'go away'; the Johannine verb for Jesus' return to the Father through the cross.
ὑμεῖςyouNominativeemphatic subject (contrastive)
δὲbutadversative conjunction
οὐκnotnegative particle
οἴδατεyou knowPerf Act Indic 2 Pl · οἶδαmain verb→ intensive perfectοἶδα: 'know'; their ignorance of origin and destination disqualifies them.
πόθενfrom whereinterrogative adverb (indirect question)
ἔρχομαιI comePres Act Indic 1 Sg · ἔρχομαιverb of indirect question→ progressive presentἔρχομαι: 'come'; present — his coming is an ongoing reality.
ordisjunctive conjunction
ποῦwhereinterrogative adverb (indirect question)
ὑπάγωI am goingPres Act Indic 1 Sg · ὑπάγωverb of indirect question→ futuristic presentὑπάγω: 'go away'; their ignorance is twofold — origin and destination alike.
15

ὑμεῖς κατὰ τὴν σάρκα κρίνετε, ἐγὼ οὐ κρίνω οὐδένα.

You judge according to the flesh; I judge no one.

Speech: contrasting modes of judgmentasyndetonAsyndeton sharpens the contrast. κατὰ τὴν σάρκα ('according to the flesh') is the sphere of human, surface-level, appearance-based evaluation. Jesus disclaims judging anyone in this mode; his first-coming mission is salvation, not condemnation (3:17; 12:47). The full eschatological authority to judge belongs to the Son (5:22, 27) but is withheld in the present ministry.
ὑμεῖςyouNominativeemphatic subject (contrastive)
κατὰaccording topreposition + accusative (norm)
τὴνtheAccusativearticle
σάρκαfleshAccusativeaccusative of norm (after κατά)σάρξ: 'flesh'; the human sphere of external appearances and earthly evaluation (cf. 1:13; 3:6; 6:63).
κρίνετεyou judgePres Act Indic 2 Pl · κρίνωmain verb→ gnomic presentκρίνω: 'judge'; gnomic present for a habitual mode of evaluation.
ἐγὼINominativeemphatic subject (contrastive)ἐγώ: emphatic contrast.
οὐnotnegative particle
κρίνωjudgePres Act Indic 1 Sg · κρίνωmain verb→ gnomic presentκρίνω: 'judge'; the first mission is salvation not condemnation (3:17).
οὐδέναno oneAccusativedirect object (universal scope)οὐδείς: 'no one'; emphatic — he judges no person in the fleshly mode.
16

καὶ ἐὰν κρίνω δὲ ἐγώ, ἡ κρίσις ἡ ἐμὴ ἀληθινή ἐστιν, ὅτι μόνος οὐκ εἰμί, ἀλλ᾽ ἐγὼ καὶ ὁ πέμψας με πατήρ.

But even if I do judge, my judgment is true, because I am not alone, but I and the Father who sent me.

Speech: the dual-witness principleκαὶ...δὲThe conditional καὶ ἐὰν δὲ ('but even if') concedes that judgment belongs to Jesus while insisting it is never unilateral. His judgment is ἀληθινή ('genuine, real') because he is not alone (μόνος οὐκ εἰμί) — the Father who sent him constitutes the second witness required by Deut 19:15. The pairing of Jesus and the Father as dual witnesses grounds Jesus' authority in the Trinitarian mission structure.
καὶandcoordinating conjunction
ἐὰνifconditional conjunction
κρίνωI judgePres Act Subj 1 Sg · κρίνωsubjunctive in conditional (ἐὰν + subj.)→ progressive presentκρίνω: 'judge'; the conditional concedes the possibility of his judgment.
δὲbutadversative particle
ἐγώINominativeemphatic subjectἐγώ: emphatic — 'even if I myself judge.'
theNominativearticle
κρίσιςjudgmentNominativesubjectκρίσις: 'judgment, verdict'; the act of κρίνω substantivized.
theNominativearticle (with ἐμή)
ἐμὴmyNominativeattributive adjective (possessive)ἐμός: possessive adjective, first person.
ἀληθινήtrueNominativepredicate adjectiveἀληθινός: 'genuine, real, true'; stronger than ἀληθής — not merely 'accurate' but ontologically real/authentic.
ἐστινisPres Act Indic 3 Sg · εἰμίequative verb→ gnomic presentεἰμί: 'be.'
ὅτιbecausecausal conjunction
μόνοςaloneNominativepredicate adjectiveμόνος: 'alone, only'; Jesus does not act in isolation — the dual-witness principle of Deut 19:15 is satisfied.
οὐκnotnegative particle
εἰμίamPres Act Indic 1 Sg · εἰμίmain verb (causal clause)→ gnomic presentεἰμί: 'be'; 'I am not alone' is the ground of the validity claim.
ἀλλ᾽butadversative conjunctionἀλλά: strong contrast — the positive alternative to μόνος.
ἐγὼINominativesubject (compound)
καὶandcoordinating conjunction (compound subject)
theNominativearticle (with πατήρ via participle)
πέμψαςwho sentAor Act Ptc Nom Sg M · πέμπωattributive participle (modifying πατήρ)→ constative aoristπέμπω: 'send'; the mission verb linking Father and Son throughout John.
μεmeAccusativedirect object of πέμψας
πατήρFatherNominativesubject (compound with ἐγώ)πατήρ: 'Father'; the second witness; together with Jesus, they constitute the two required by law.
17

καὶ ἐν τῷ νόμῳ δὲ τῷ ὑμετέρῳ γέγραπται ὅτι δύο ἀνθρώπων ἡ μαρτυρία ἀληθής ἐστιν.

And in your law it stands written that the testimony of two persons is true.

Speech: citation of Deut 19:15καὶ...δὲJesus quotes Deut 19:15 (the dual-witness requirement) against the Pharisees. The pointed 'your law' (τῷ ὑμετέρῳ) — not 'our law' — is a studied distancing that foreshadows 8:44's 'you are of your father the devil'; Jesus aligns himself with the Father's perspective above the law's claims. The perfect γέγραπται ('stands written') is the standard citation formula.
καὶandcoordinating conjunction
ἐνinpreposition + dative (sphere/locus)
τῷtheDativearticle
νόμῳlawDativedat. of sphereνόμος: 'law'; the Torah; specifically Deut 19:15.
δὲnowcontinuative conjunction
τῷtheDativearticle
ὑμετέρῳyourDativeattributive adjective (possessive, second plural)ὑμέτερος: 'your' (plural possessive adjective); the distancing 'your law' is pointed — Jesus does not say 'our law.'
γέγραπταιit is writtenPerf Pass Indic 3 Sg · γράφωmain verb (citation formula)→ intensive perfect (standing record)γράφω: 'write'; γέγραπται = 'it stands written' — the standard formula for citing Scripture.
ὅτιthatcomplementizer (content of γέγραπται)
δύοtwoGenitivenumerical adjective (with ἀνθρώπων)δύο: 'two'; the minimum number required for valid testimony (Deut 19:15).
ἀνθρώπωνpersonsGenitivegenitive of relationship (with μαρτυρία)ἄνθρωπος: 'person, human being'; the general term — any two persons suffice.
theNominativearticle
μαρτυρίαtestimonyNominativesubjectμαρτυρία: 'testimony.'
ἀληθήςtrueNominativepredicate adjectiveἀληθής: 'true, valid'; the adjective used by the Pharisees in v.13 to deny Jesus' testimony — now turned back on them.
ἐστινisPres Act Indic 3 Sg · εἰμίequative verb→ gnomic presentεἰμί: 'be'; gnomic — a standing legal principle.
18

ἐγώ εἰμι ὁ μαρτυρῶν περὶ ἐμαυτοῦ καὶ μαρτυρεῖ περὶ ἐμοῦ ὁ πέμψας με πατήρ.

I am the one testifying about myself, and the Father who sent me testifies about me.

Speech: the two witnesses namedasyndetonThe two witnesses of Deut 19:15 are now explicitly identified: (1) Jesus himself (ἐγώ εἰμι ὁ μαρτυρῶν), and (2) the Father who sent him (ὁ πέμψας με πατήρ). The ἐγώ εἰμι here carries its full Johannine resonance even as a predicative statement. The Father's testimony has been borne in signs and works (5:36–37) and will be definitively given at the cross (12:28–30).
ἐγώINominativeemphatic subject of ἐγώ εἰμιἐγώ: emphatic; the ἐγώ εἰμι formula.
εἰμιamPres Act Indic 1 Sg · εἰμίequative verb (ἐγώ εἰμι + participle)→ gnomic presentεἰμί: 'be'; ἐγώ εἰμι ὁ μαρτυρῶν — 'I am the one who testifies.'
the oneNominativearticle (substantivalizing μαρτυρῶν)
μαρτυρῶνtestifyingPres Act Ptc Nom Sg M · μαρτυρέωsubstantival participle (predicate)→ progressive presentμαρτυρέω: 'testify'; the present participle — Jesus' testimony is ongoing.
περὶaboutpreposition + genitive (reference)
ἐμαυτοῦmyselfGenitivereflexive genitiveἐμαυτοῦ: reflexive first person — the very testimony the Pharisees questioned.
καὶandcoordinating conjunction
μαρτυρεῖtestifiesPres Act Indic 3 Sg · μαρτυρέωmain verb→ gnomic presentμαρτυρέω: 'testify'; gnomic present — the Father's testimony is an ongoing reality (in works, Scripture, voice from heaven).
περὶaboutpreposition + genitive (reference)
ἐμοῦmeGenitivegenitive of reference (after περί)
theNominativearticle (substantivalizing πέμψας με πατήρ)
πέμψαςwho sentAor Act Ptc Nom Sg M · πέμπωattributive participle (modifying πατήρ)→ constative aoristπέμπω: 'send'; the mission vocabulary linking Father and Son.
μεmeAccusativedirect object of πέμψας
πατήρFatherNominativesubjectπατήρ: 'Father'; the second of the two required witnesses; his testimony encompasses the signs Jesus performs (5:36) and the voice from heaven (12:28).
19

ἔλεγον οὖν αὐτῷ· Ποῦ ἐστιν ὁ πατήρ σου; ἀπεκρίθη Ἰησοῦς· Οὔτε ἐμὲ οἴδατε οὔτε τὸν πατέρα μου· εἰ ἐμὲ ᾔδειτε, καὶ τὸν πατέρα μου ἂν ᾔδειτε.

So they were saying to him: 'Where is your Father?' Jesus answered: 'You know neither me nor my Father; if you knew me, you would know my Father also.'

Speech: question about the Father — and the Christological inferenceοὖνThe Pharisees' question 'Where is your Father?' is either obtuse (they think he means his human father) or deliberately deflecting. Jesus' answer is devastating: their ignorance of him entails ignorance of the Father — knowledge of the Father flows only through the Son (cf. 14:6–7). The second-class conditional (εἰ + past indicative + ἄν + past indicative) signals a contrary-to-fact condition: they do not know him, and therefore do not know the Father.
ἔλεγονwere sayingImpf Act Indic 3 Pl · λέγωmain verb→ descriptive imperfectλέγω: 'say'; the imperfect pictures ongoing questioning.
οὖνsoinferential conjunction
αὐτῷto himDativedative of indirect object
Ποῦwhereinterrogative adverbποῦ: 'where'; they demand a locatable Father.
ἐστινisPres Act Indic 3 Sg · εἰμίmain verb (question)→ progressive presentεἰμί: 'be.'
theNominativearticle
πατήρFatherNominativesubjectπατήρ: 'Father'; possibly they misunderstand and ask for his human father.
σουyourGenitivegenitive of possession
ἀπεκρίθηansweredAor Pass Indic 3 Sg · ἀποκρίνομαιmain verb→ constative aoristἀποκρίνομαι: 'answer.'
ἸησοῦςJesusNominativesubjectἸησοῦς: Jesus.
Οὔτεneithernegative conjunction (correlative)οὔτε...οὔτε: 'neither...nor'; double negation for thoroughness.
ἐμὲmeAccusativedirect object (first member)
οἴδατεyou knowPerf Act Indic 2 Pl · οἶδαmain verb→ intensive perfectοἶδα: 'know'; their double ignorance — of Jesus and of the Father.
οὔτεnornegative conjunction (second correlative)
τὸνtheAccusativearticle
πατέραFatherAccusativedirect object (second member)πατήρ: 'Father'; knowledge of the Father is accessible only through the Son (14:6–7).
μουmyGenitivegenitive of possession
εἰifconditional conjunction (second-class)
ἐμὲmeAccusativedirect object (protasis)
ᾔδειτεyou knewPlpf Act Indic 2 Pl · οἶδαmain verb (protasis of second-class conditional)→ contrary-to-fact (pluperfect/imperfect form)οἶδα: 'know'; the past form in the protasis indicates a contrary-to-fact condition — they do not in fact know him.
καὶalsoadverb (additive)
τὸνtheAccusativearticle
πατέραFatherAccusativedirect object (apodosis)πατήρ: 'Father'; the Father is knowable only through the Son.
μουmyGenitivegenitive of possession
ἂνwouldmodal particle (apodosis of second-class conditional)ἄν: modal particle marking the contrary-to-fact apodosis.
ᾔδειτεyou would knowPlpf Act Indic 2 Pl · οἶδαmain verb (apodosis)→ contrary-to-factοἶδα: 'know'; the apodosis — if they knew Jesus (which they do not), they would know the Father.
20

Ταῦτα τὰ ῥήματα ἐλάλησεν ἐν τῷ γαζοφυλακίῳ διδάσκων ἐν τῷ ἱερῷ· καὶ οὐδεὶς ἐπίασεν αὐτόν, ὅτι οὔπω ἐληλύθει ἡ ὥρα αὐτοῦ.

These words he spoke in the treasury while teaching in the temple; and no one arrested him, because his hour had not yet come.

Narrative: authorial note — location and divine timingasyndetonThe narrator locates the discourse in the γαζοφυλάκιον (temple treasury, on the Court of Women), and explains the failure to arrest Jesus with the Johannine theological refrain: his ὥρα ('hour') had not yet come (cf. 2:4; 7:30). The hour that governs everything is the hour of the cross-glorification (12:23; 13:1; 17:1). Divine sovereignty over the timing of events is a persistent Johannine motif.
ΤαῦταtheseAccusativedirect object (proleptic)οὗτος: 'these'; the demonstrative summarizes the preceding discourse.
τὰtheAccusativearticle
ῥήματαwordsAccusativedirect objectῥῆμα: 'word, saying'; in John often Jesus' authoritative utterances with quasi-material weight.
ἐλάλησενhe spokeAor Act Indic 3 Sg · λαλέωmain verb→ constative aoristλαλέω: 'speak'; the narrator's aorist closes and localizes the discourse.
ἐνinpreposition + dative (place)
τῷtheDativearticle
γαζοφυλακίῳtreasuryDativedat. of placeγαζοφυλάκιον: 'treasury'; the colonnade surrounding the Court of Women in the temple, where thirteen trumpet-shaped receptacles received offerings (cf. Mark 12:41). Cf. also 7:30 for the same pattern.
διδάσκωνteachingPres Act Ptc Nom Sg M · διδάσκωcircumstantial participle (manner)→ progressive presentδιδάσκω: 'teach'; the present participle pictures him in the act of ongoing teaching.
ἐνinpreposition + dative (place)
τῷtheDativearticle
ἱερῷtempleDativedat. of placeἱερόν: the temple precinct.
καὶandcoordinating conjunction
οὐδεὶςno oneNominativesubjectοὐδείς: 'no one'; the failed arrest — divinely prevented.
ἐπίασενarrestedAor Act Indic 3 Sg · πιάζωmain verb→ constative aoristπιάζω: 'seize, arrest'; the Johannine word for attempted arrest (7:30, 32, 44; 10:39; 11:57).
αὐτόνhimAccusativedirect object
ὅτιbecausecausal conjunction
οὔπωnot yetnegative adverb (temporal)οὔπω: 'not yet'; the refrain of divine timing throughout John (2:4; 7:30, 39).
ἐληλύθειhad comePlpf Act Indic 3 Sg · ἔρχομαιmain verb (causal clause)→ pluperfect (state prior to narrative moment)ἔρχομαι: 'come'; the pluperfect ἐληλύθει ('had come') indicates the hour had not yet arrived at the time of narration.
theNominativearticle
ὥραhourNominativesubjectὥρα: 'hour'; the Johannine eschatological 'hour' — the divinely appointed time of Jesus' death-glorification (12:23; 13:1; 17:1). Its 'not yet' here will become its 'now has come' in 12:23.
αὐτοῦhisGenitivegenitive of possession
21

Εἶπεν οὖν πάλιν αὐτοῖς· Ἐγὼ ὑπάγω καὶ ζητήσετέ με, καὶ ἐν τῇ ἁμαρτίᾳ ὑμῶν ἀποθανεῖσθε· ὅπου ἐγὼ ὑπάγω, ὑμεῖς οὐ δύνασθε ἐλθεῖν.

Again therefore he said to them: 'I am going away, and you will seek me and will die in your sin; where I am going, you are not able to come.'

Speech: departure-announcement with ominous warningοὖν πάλινA solemn departure-announcement (cf. 7:33–34) now intensified: not merely 'you will not find me' but 'you will die in your sin' (singular ἁμαρτίᾳ — the root condition of unbelief, elaborated in v.24). The phrase ὅπου ἐγὼ ὑπάγω echoes 7:34, 36 and anticipates the Farewell Discourse (13:33; 14:4). The singular ἁμαρτίᾳ ('sin') is significant: unbelief in Jesus is the one sin that proves fatal.
ΕἶπενsaidAor Act Indic 3 Sg · λέγωmain verb→ constative aoristλέγω: 'say.'
οὖνthereforecontinuative/inferential conjunction
πάλινagainadverb (resumptive)πάλιν: 'again'; resumes after the narrator's aside.
αὐτοῖςto themDativedative of indirect object
ἘγὼINominativeemphatic subjectἐγώ: emphatic — the departure is Jesus' own divine initiative.
ὑπάγωam going awayPres Act Indic 1 Sg · ὑπάγωmain verb→ futuristic presentὑπάγω: 'go away'; the Johannine term for Jesus' return to the Father through death.
καὶandcoordinating conjunction
ζητήσετέyou will seekFut Act Indic 2 Pl · ζητέωmain verb→ predictive futureζητέω: 'seek'; echoes 7:34. After Jesus' departure they will seek him — but in vain.
μεmeAccusativedirect object
καὶandcoordinating conjunction
ἐνinpreposition + dative (sphere)
τῇtheDativearticle
ἁμαρτίᾳsinDativedative of sphere / stateἁμαρτία: 'sin'; the singular denotes the root condition of unbelief (v.24), not a catalogue of offenses.
ὑμῶνyourGenitivegenitive of possession
ἀποθανεῖσθεyou will dieFut Mid Indic 2 Pl · ἀποθνήσκωmain verb→ predictive futureἀποθνήσκω: 'die'; the combination 'die in your sin' echoes Ezek 3:18–19 LXX (die in one's sin without the watchman's warning).
ὅπουwhererelative/conjunctive adverb (place)
ἐγὼINominativeemphatic subject
ὑπάγωam goingPres Act Indic 1 Sg · ὑπάγωmain verb (relative clause)→ futuristic presentὑπάγω: 'go away'; to the Father, from above (v.23).
ὑμεῖςyouNominativeemphatic subject (contrastive)
οὐnotnegative particle
δύνασθεare ablePres Mid Indic 2 Pl · δύναμαιmain verb→ gnomic presentδύναμαι: 'be able, can'; their inability is moral-spiritual, not merely physical.
ἐλθεῖνto comeAor Act Inf · ἔρχομαιinfinitive (complementary with δύναμαι)→ constative aoristἔρχομαι: 'come'; they cannot follow him into the Father's presence in their present condition.
22

ἔλεγον οὖν οἱ Ἰουδαῖοι· Μήτι ἀποκτενεῖ ἑαυτόν, ὅτι λέγει· Ὅπου ἐγὼ ὑπάγω, ὑμεῖς οὐ δύνασθε ἐλθεῖν;

The Judeans were therefore saying: 'Will he kill himself? Is that why he says, "Where I am going, you are not able to come"?'

Narrative: Judeans' misreading — suicideοὖνThe Judeans' conjecture (Μήτι ἀποκτενεῖ ἑαυτόν; — 'will he kill himself?') is heavy with Johannine irony: they inadvertently grope toward the truth. Jesus will die — but by deliberate self-giving (10:17–18), not by suicide; and precisely by his death he will go to a place they cannot follow in their present state. The particle μήτι anticipates a negative answer; the irony is that the implied 'no' is more complicated than they realize.
ἔλεγονwere sayingImpf Act Indic 3 Pl · λέγωmain verb→ descriptive imperfectλέγω: 'say'; the imperfect pictures continued puzzled deliberation.
οὖνthereforeinferential conjunction
οἱtheNominativearticle
ἸουδαῖοιJudeansNominativesubjectἸουδαῖοι: 'Judeans'; in John often the Jerusalem authorities hostile to Jesus.
ΜήτιSurely he will notinterrogative particle (expecting negative answer)μήτι: interrogative particle expecting a negative answer — 'he won't, will he?'; the irony is that a form of dying is exactly what he intends.
ἀποκτενεῖkillFut Act Indic 3 Sg · ἀποκτείνωmain verb (question)→ predictive futureἀποκτείνω: 'kill'; their misunderstanding is suicide; Jesus will in fact give his life — but freely (10:17–18).
ἑαυτόνhimselfAccusativereflexive direct objectἑαυτοῦ: reflexive third person; 'kill himself' was considered a grave transgression — the ironic depth of the Judeans' obtuseness.
ὅτιbecausecausal conjunction
λέγειhe saysPres Act Indic 3 Sg · λέγωmain verb (causal clause)→ progressive presentλέγω: 'say'; they quote his words back.
Ὅπουwhererelative adverb (quoted speech)
ἐγὼINominativeemphatic subject (quoted)
ὑπάγωam goingPres Act Indic 1 Sg · ὑπάγωmain verb (quoted)→ futuristic presentὑπάγω: 'go away'; they repeat his v.21 statement.
ὑμεῖςyouNominativeemphatic subject (quoted)
οὐnotnegative particle
δύνασθεare ablePres Mid Indic 2 Pl · δύναμαιmain verb (quoted)→ gnomic presentδύναμαι: 'be able.'
ἐλθεῖνto comeAor Act Inf · ἔρχομαιinfinitive (complementary)→ constative aoristἔρχομαι: 'come.'
23

καὶ ἔλεγεν αὐτοῖς· Ὑμεῖς ἐκ τῶν κάτω ἐστέ, ἐγὼ ἐκ τῶν ἄνω εἰμί· ὑμεῖς ἐκ τούτου τοῦ κόσμου ἐστέ, ἐγὼ οὐκ εἰμὶ ἐκ τοῦ κόσμου τούτου.

And he was saying to them: 'You are from below; I am from above. You are from this world; I am not from this world.'

Speech: the above/below, world/not-world antithesisκαὶThe spatial dualism above/below (κάτω/ἄνω) parallels the world/not-world (κόσμος τοῦτος / not κόσμου τούτου) antithesis. This is not Gnostic cosmology but Johannine origin-language: Jesus and his opponents are constituted by different spheres of origin. Their being 'from below' explains why they cannot follow him; his being 'from above' (ἄνω) is the ground of all his unique knowledge and authority (3:31; 6:38).
καὶandcoordinating conjunction
ἔλεγενwas sayingImpf Act Indic 3 Sg · λέγωmain verb→ descriptive imperfectλέγω: 'say'; the imperfect marks ongoing discourse.
αὐτοῖςto themDativedative of indirect object
ὙμεῖςyouNominativeemphatic subject (contrastive)
ἐκfrompreposition + genitive (origin)
τῶνtheGenitivearticle (substantival)
κάτωbelowGenitiveadverb substantivized (things below)κάτω: 'below, downward'; the earthly, human sphere — not necessarily evil but limited and mortal.
ἐστέyou arePres Act Indic 2 Pl · εἰμίequative verb→ gnomic presentεἰμί: 'be'; their origin determines their nature and limits.
ἐγὼINominativeemphatic subject (contrastive)ἐγώ: emphatic contrast.
ἐκfrompreposition + genitive (origin)
τῶνtheGenitivearticle (substantival)
ἄνωaboveGenitiveadverb substantivized (things above)ἄνω: 'above, upward'; the divine, heavenly sphere — the realm of the Father (cf. 3:31: 'the one who comes from above is above all').
εἰμίamPres Act Indic 1 Sg · εἰμίequative verb→ gnomic presentεἰμί: 'be'; his origin above grounds all his authority and knowledge.
ὑμεῖςyouNominativeemphatic subject (second antithesis)
ἐκfrompreposition + genitive (origin)
τούτουthisGenitivedemonstrative adjective (attributive)
τοῦtheGenitivearticle
κόσμουworldGenitivegenitive of origin (after ἐκ)κόσμος: 'world'; 'this world' (κόσμος οὗτος) is the present age under the dominion of the ruler of this world (12:31; 14:30).
ἐστέyou arePres Act Indic 2 Pl · εἰμίequative verb→ gnomic presentεἰμί: 'be.'
ἐγὼINominativeemphatic subject
οὐκnotnegative particle
εἰμὶamPres Act Indic 1 Sg · εἰμίequative verb→ gnomic presentεἰμί: 'be'; Jesus' non-worldly origin is the source of his alien authority.
ἐκfrompreposition + genitive (origin)
τοῦtheGenitivearticle
κόσμουworldGenitivegenitive of origin (after ἐκ)κόσμος: 'world'; contrast with v.23a — he is not from this world-sphere.
τούτουthisGenitivedemonstrative adjective (attributive)
24

εἶπον οὖν ὑμῖν ὅτι ἀποθανεῖσθε ἐν ταῖς ἁμαρτίαις ὑμῶν· ἐὰν γὰρ μὴ πιστεύσητε ὅτι ἐγώ εἰμι, ἀποθανεῖσθε ἐν ταῖς ἁμαρτίαις ὑμῶν.

I said therefore to you that you will die in your sins; for unless you believe that I am, you will die in your sins.

Speech: the first absolute ἐγώ εἰμι — belief or deathοὖνThis verse contains the first absolute ἐγώ εἰμι of the chapter (v.24b): ἐὰν μὴ πιστεύσητε ὅτι ἐγώ εἰμι ('unless you believe that I am'). Unlike the predicative I-am sayings (ἐγώ εἰμι τὸ φῶς, v.12), here there is no predicate — the absolute ἐγώ εἰμι evokes the divine name of Exod 3:14 LXX (ἐγώ εἰμι ὁ ὤν) and the repeated 'I am he' of Deutero-Isaiah (ἐγώ εἰμι, Isa 41:4; 43:10; 46:4; 48:12 LXX). The shift from singular ἁμαρτίᾳ (v.21) to plural ταῖς ἁμαρτίαις in vv.24 stresses the comprehensive moral weight of unbelief.
εἶπονI saidAor Act Indic 1 Sg · λέγωmain verb→ constative aoristλέγω: 'say'; Jesus refers back to the warning of v.21.
οὖνthereforeinferential conjunction
ὑμῖνto youDativedative of indirect object
ὅτιthatcomplementizer (content of εἶπον)
ἀποθανεῖσθεyou will dieFut Mid Indic 2 Pl · ἀποθνήσκωmain verb (reported)→ predictive futureἀποθνήσκω: 'die'; the future doom restated from v.21.
ἐνinpreposition + dative (sphere)
ταῖςtheDativearticle
ἁμαρτίαιςsinsDativedative of sphereἁμαρτία: 'sin'; the plural here (vs. singular v.21) emphasizes the full weight of the accumulated offenses.
ὑμῶνyourGenitivegenitive of possession
ἐὰνifconditional conjunction (third-class)
γὰρforexplanatory conjunctionγάρ: introduces the explanation — the ground of the doom is unbelief.
μὴnotnegative particle (conditional)
πιστεύσητεyou believeAor Act Subj 2 Pl · πιστεύωsubjunctive in conditional (ἐὰν μή + subj.)→ constative aoristπιστεύω: 'believe, trust'; the aorist subjunctive points to the definite act of entrusting oneself.
ὅτιthatcomplementizer (content of πιστεύσητε)
ἐγώINominativesubject of absolute ἐγώ εἰμιἐγώ: emphatic personal pronoun; together with εἰμι forms the absolute ἐγώ εἰμι — no predicate, evoking the divine name.
εἰμιamPres Act Indic 1 Sg · εἰμίabsolute ἐγώ εἰμι (no predicate)→ gnomic presentεἰμί: 'be'; the absolute ἐγώ εἰμι without predicate evokes Exod 3:14 LXX and the Deutero-Isaianic 'I am he' (Isa 41:4; 43:10; 46:4; 48:12 LXX: ἐγώ εἰμι). Belief in this claim is salvific; rejection is fatal (v.24b).
ἀποθανεῖσθεyou will dieFut Mid Indic 2 Pl · ἀποθνήσκωmain verb (apodosis)→ predictive futureἀποθνήσκω: 'die'; the doom restated as the apodosis — the consequence of failing to believe the ἐγώ εἰμι claim.
ἐνinpreposition + dative (sphere)
ταῖςtheDativearticle
ἁμαρτίαιςsinsDativedative of sphereἁμαρτία: 'sin'; the refrain — dying in sins is the destiny of those who refuse to believe.
ὑμῶνyourGenitivegenitive of possession
25

ἔλεγον οὖν αὐτῷ· Σὺ τίς εἶ; εἶπεν αὐτοῖς ὁ Ἰησοῦς· Τὴν ἀρχὴν ὅ τι καὶ λαλῶ ὑμῖν.

They were therefore saying to him: 'Who are you?' Jesus said to them: 'What I have been telling you from the beginning.'

Speech: identity question — Jesus' enigmatic replyοὖνThe identity question Σὺ τίς εἶ; ('Who are you?') is asked after the absolute ἐγώ εἰμι — the disciples want a more explicit statement. Jesus' reply is notoriously difficult: Τὴν ἀρχὴν ὅ τι καὶ λαλῶ ὑμῖν has been variously rendered 'I am what I have been telling you all along,' 'Why do I even speak to you at all?' (reading τὴν ἀρχήν as an adverbial of negation), or 'In the first place, what I am also telling you.' The most natural reading, followed here, takes τὴν ἀρχήν adverbially ('from the beginning') and ὅ τι as 'that which' — Jesus is exactly what he has been saying all along.
ἔλεγονwere sayingImpf Act Indic 3 Pl · λέγωmain verb→ descriptive imperfectλέγω: 'say'; the imperfect pictures the ongoing puzzlement.
οὖνthereforeinferential conjunction
αὐτῷto himDativedative of indirect object
ΣὺyouNominativeemphatic subject
τίςwhoNominativeinterrogative pronoun (predicate)τίς: 'who?'; the ultimate identity question of the Gospel — who is this Jesus?
εἶarePres Act Indic 2 Sg · εἰμίequative verb (question)→ progressive presentεἰμί: 'be.'
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb→ constative aoristλέγω: 'say.'
αὐτοῖςto themDativedative of indirect object
theNominativearticle
ἸησοῦςJesusNominativesubjectἸησοῦς: Jesus.
ΤὴνtheAccusativearticle (with ἀρχήν — adverbial accusative)
ἀρχὴνbeginningAccusativeadverbial accusative (temporal: from the beginning)ἀρχή: 'beginning'; τὴν ἀρχήν as an adverbial accusative = 'from the beginning' or 'all along'; this is one of the most debated phrases in John.
whatAccusativerelative pronoun (object, predicate complement)ὅς: relative pronoun; ὅ τι = 'that which, what.'
τιthatenclitic particle (with ὅ forming ὅτι/ὅ τι)
καὶalsoadverb (additive/emphatic)καί: 'also, indeed, even'; emphatic — what I have indeed been saying.
λαλῶI am tellingPres Act Indic 1 Sg · λαλέωmain verb→ progressive presentλαλέω: 'speak, tell'; the present marks ongoing telling — he has been and continues to be exactly what his speech reveals.
ὑμῖνto youDativedative of indirect object
26

πολλὰ ἔχω περὶ ὑμῶν λαλεῖν καὶ κρίνειν· ἀλλ᾽ ὁ πέμψας με ἀληθής ἐστιν, κἀγὼ ἃ ἤκουσα παρ᾽ αὐτοῦ, ταῦτα λαλῶ εἰς τὸν κόσμον.

I have many things to say and to judge about you; but the one who sent me is true, and what I have heard from him, these things I speak to the world.

Speech: restraint in judgment — the Father's word as sourceasyndetonAsyndeton. Jesus has much he could say in judgment but restrains it (πολλὰ ἔχω...κρίνειν). Instead, his speech is derived from the Father (ἃ ἤκουσα παρ᾽ αὐτοῦ) — the prophetic-messenger model applied to the divine Son. The aorist ἤκουσα ('I heard') points to the eternal intratrinitarian communication from which Jesus' mission-speech flows. ἀληθής is predicated of the Father — what he says is true, and Jesus speaks only that.
πολλὰmany thingsAccusativedirect object (proleptic)πολύς: 'many, much'; πολλά = 'many things.'
ἔχωI havePres Act Indic 1 Sg · ἔχωmain verb→ gnomic presentἔχω: 'have'; ἔχω + infinitive = 'have to, be able to.'
περὶaboutpreposition + genitive (reference)
ὑμῶνyouGenitivegenitive of reference
λαλεῖνto sayPres Act Inf · λαλέωinfinitive (object of ἔχω)→ progressive presentλαλέω: 'speak, say.'
καὶandcoordinating conjunction
κρίνεινto judgePres Act Inf · κρίνωinfinitive (object of ἔχω, second)→ progressive presentκρίνω: 'judge'; much available in the way of judgment, but Jesus restrains it.
ἀλλ᾽butadversative conjunctionἀλλά: strong contrast — the restraint gives way to the greater truth.
the oneNominativearticle (substantivalizing πέμψας)
πέμψαςwho sentAor Act Ptc Nom Sg M · πέμπωsubstantival participle (subject)→ constative aoristπέμπω: 'send'; the sending Father as ultimate authority.
μεmeAccusativedirect object of πέμψας
ἀληθήςtrueNominativepredicate adjectiveἀληθής: 'true, reliable'; the Father's truthfulness is the basis of the validity of Jesus' proclamation.
ἐστινisPres Act Indic 3 Sg · εἰμίequative verb→ gnomic presentεἰμί: 'be.'
κἀγὼand INominativesubject (crasis: καὶ + ἐγώ)κἀγώ: crasis of καί + ἐγώ; 'and I' — the messenger speaks what the sender said.
whatAccusativerelative pronoun (object, proleptic)ὅς: relative pronoun; 'the things which.'
ἤκουσαI heardAor Act Indic 1 Sg · ἀκούωmain verb (relative clause)→ constative aoristἀκούω: 'hear'; the aorist points to the pretemporal intratrinitarian hearing from which Jesus' speech originates (cf. 5:30; 8:40; 15:15).
παρ᾽frompreposition + genitive (source)
αὐτοῦhimGenitivegenitive of source (the Father)
ταῦταthese thingsAccusativedirect object (resuming ἃ)
λαλῶI speakPres Act Indic 1 Sg · λαλέωmain verb→ gnomic presentλαλέω: 'speak'; gnomic present — his speech to the world is always derived from the Father's communication.
εἰςtopreposition + accusative (direction/recipient)
τὸνtheAccusativearticle
κόσμονworldAccusativeaccusative of direction/recipientκόσμος: 'world'; the universal scope of the proclamation.
27

οὐκ ἔγνωσαν ὅτι τὸν πατέρα αὐτοῖς ἔλεγεν.

They did not understand that he was speaking to them of the Father.

Narrative: authorial aside — persistent misunderstandingasyndetonAsyndeton. A brief but structurally important narrator's aside: the Judeans failed to grasp (οὐκ ἔγνωσαν — aorist constative) that 'the one who sent me' referred to the Father. Johannine irony is dense: they have just heard the most radical claims and remain without comprehension. This aside prepares the climactic disclosure in vv.28–29.
οὐκnotnegative particle
ἔγνωσανthey understoodAor Act Indic 3 Pl · γινώσκωmain verb→ constative aoristγινώσκω: 'know, understand, perceive'; the aorist marks the settled fact of their incomprehension at this point in the narrative.
ὅτιthatcomplementizer (indirect discourse)
τὸνtheAccusativearticle
πατέραFatherAccusativedirect object (of ἔλεγεν — in indirect discourse)πατήρ: 'Father'; the referent they failed to identify.
αὐτοῖςto themDativedative of indirect object
ἔλεγενhe was speakingImpf Act Indic 3 Sg · λέγωmain verb (indirect discourse, secondary sequence)→ descriptive imperfectλέγω: 'speak, say'; the imperfect in indirect discourse depicts the ongoing speech they failed to understand.
28

εἶπεν οὖν αὐτοῖς ὁ Ἰησοῦς· Ὅταν ὑψώσητε τὸν υἱὸν τοῦ ἀνθρώπου, τότε γνώσεσθε ὅτι ἐγώ εἰμι, καὶ ἀπ᾽ ἐμαυτοῦ ποιῶ οὐδέν, ἀλλὰ καθὼς ἐδίδαξέν με ὁ πατήρ, ταῦτα λαλῶ.

Jesus therefore said to them: 'When you lift up the Son of Man, then you will know that I am, and that I do nothing from myself, but as the Father taught me, these things I speak.'

Speech: the second absolute ἐγώ εἰμι — cross as revelationοὖνThe second absolute ἐγώ εἰμι of the chapter (v.28b): ὅταν ὑψώσητε τὸν υἱὸν τοῦ ἀνθρώπου, τότε γνώσεσθε ὅτι ἐγώ εἰμι. The lifting up (ὑψόω) is the characteristic Johannine double-meaning for the cross: crucifixion (lifted up on the pole, Num 21:9 / 3:14) and glorification simultaneously (12:32–33; cf. 3:14; 12:34). It is precisely at the cross that the 'I am' will be made known — the cross is epiphany. The subject of ὑψώσητε is 'you' (the Judean opponents) — they are the agents of the lifting up.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb→ constative aoristλέγω: 'say.'
οὖνthereforeinferential conjunction
αὐτοῖςto themDativedative of indirect object
theNominativearticle
ἸησοῦςJesusNominativesubjectἸησοῦς: Jesus.
Ὅτανwhentemporal conjunction (ὅταν + subj.)ὅταν: 'whenever, when'; with aorist subjunctive for indefinite future circumstance.
ὑψώσητεyou lift upAor Act Subj 2 Pl · ὑψόωsubjunctive in temporal clause (ὅταν + aor. subj.)→ constative aoristὑψόω: 'lift up, exalt'; the Johannine double-meaning verb — crucifixion (physical elevation on the cross, echoing Num 21:9) and glorification simultaneously (3:14; 12:32–34). The subject 'you' (2nd pl.) makes the opponents agents of Jesus' glorification.
τὸνtheAccusativearticle
υἱὸνSonAccusativedirect objectυἱός: 'son'; 'the Son of Man' (ὁ υἱὸς τοῦ ἀνθρώπου) is Jesus' preferred self-designation, carrying Dan 7:13–14 overtones.
τοῦof theGenitivearticle
ἀνθρώπουManGenitivegenitive of relationship (title)ἄνθρωπος: 'man, human being'; ὁ υἱὸς τοῦ ἀνθρώπου is Jesus' self-designation from Dan 7:13.
τότεthenadverb (temporal — apodosis marker)τότε: 'then'; the apodosis of the temporal condition — the cross-moment is the moment of recognition.
γνώσεσθεyou will knowFut Mid Indic 2 Pl · γινώσκωmain verb (apodosis)→ predictive futureγινώσκω: 'know, recognize'; the cross will be the decisive revelation — the moment of recognition for those who are to believe.
ὅτιthatcomplementizer (content of γνώσεσθε)
ἐγώINominativesubject of absolute ἐγώ εἰμιἐγώ: emphatic; the absolute ἐγώ εἰμι — the second in the chapter.
εἰμιamPres Act Indic 1 Sg · εἰμίabsolute ἐγώ εἰμι (second in ch.8)→ gnomic presentεἰμί: 'be'; without predicate — the divine ἐγώ εἰμι (Exod 3:14 LXX; Isa 43:10 LXX) whose meaning is disclosed in the cross-event.
καὶandcoordinating conjunction
ἀπ᾽frompreposition + genitive (source)
ἐμαυτοῦmyselfGenitivereflexive genitive (source)ἐμαυτοῦ: reflexive first person; 'from myself' — the denial of autonomous action is a key Christological thread (5:19, 30; 7:28).
ποιῶI doPres Act Indic 1 Sg · ποιέωmain verb→ gnomic presentποιέω: 'do, make'; Jesus never acts independently but only as the Father directs (5:19).
οὐδένnothingAccusativedirect object (emphatic — zero)οὐδείς: 'nothing'; absolute denial of autonomous action.
ἀλλὰbutadversative conjunctionἀλλά: strong contrast.
καθὼςjust ascomparative conjunction
ἐδίδαξένtaughtAor Act Indic 3 Sg · διδάσκωmain verb (comparison clause)→ constative aoristδιδάσκω: 'teach'; the Father's instruction is presented as the source of all Jesus' speech — the aorist surveys the whole of the divine teaching given to the Son.
μεmeAccusativedirect object of ἐδίδαξέν
theNominativearticle
πατήρFatherNominativesubjectπατήρ: 'Father'; the teacher whose instruction Jesus transmits as herald.
ταῦταthese thingsAccusativedirect object
λαλῶI speakPres Act Indic 1 Sg · λαλέωmain verb→ gnomic presentλαλέω: 'speak'; gnomic present — the transmission of the Father's teaching is the constant pattern of Jesus' ministry.
29

καὶ ὁ πέμψας με μετ᾽ ἐμοῦ ἐστιν· οὐκ ἀφῆκέν με μόνον, ὅτι ἐγὼ τὰ ἀρεστὰ αὐτῷ ποιῶ πάντοτε.

And the one who sent me is with me; he has not left me alone, because I always do what is pleasing to him.

Speech: the Father's abiding presence — perfect obedience as basisκαὶThe Father's abiding presence (μετ᾽ ἐμοῦ ἐστιν) is the experiential reality of the Trinitarian mission. The perfect ἀφῆκέν ('has left' — aorist with perfect resultant state force) underscores the permanence of companionship. The ground (ὅτι) is Jesus' perfect obedience: τὰ ἀρεστὰ αὐτῷ ποιῶ πάντοτε ('I always do what is pleasing to him') — the obedience that makes possible the unbroken divine presence.
καὶandcoordinating conjunction
the oneNominativearticle (substantivalizing πέμψας)
πέμψαςwho sentAor Act Ptc Nom Sg M · πέμπωsubstantival participle (subject)→ constative aoristπέμπω: 'send'; the mission vocabulary.
μεmeAccusativedirect object of πέμψας
μετ᾽withpreposition + genitive (accompaniment)
ἐμοῦmeGenitivegenitive of accompanimentἐγώ: emphatic; μετ᾽ ἐμοῦ = 'with me.'
ἐστινisPres Act Indic 3 Sg · εἰμίmain verb→ gnomic presentεἰμί: 'be'; the present expresses the ongoing reality of divine companionship.
οὐκnotnegative particle
ἀφῆκένhas leftAor Act Indic 3 Sg · ἀφίημιmain verb→ constative aorist (with permanent result)ἀφίημι: 'leave, forsake'; the aorist with negation denotes permanent non-abandonment — the Father has never left Jesus alone.
μεmeAccusativedirect object
μόνονaloneAccusativepredicate accusative / adverbialμόνος: 'alone'; echoes v.16 (οὐκ εἰμὶ μόνος) — the Father's companionship is permanent.
ὅτιbecausecausal conjunction
ἐγὼINominativeemphatic subject
τὰtheAccusativearticle (substantivalizing ἀρεστά)
ἀρεστὰpleasing thingssubstantival adjective (direct object)ἀρεστός: 'pleasing, acceptable'; τὰ ἀρεστὰ αὐτῷ = 'the things pleasing to him.' Only here and 1 John 3:22 in John's writings.
αὐτῷto himDativedative of reference (what pleases)
ποιῶI doPres Act Indic 1 Sg · ποιέωmain verb→ gnomic presentποιέω: 'do'; the absolute claim to perfect, continuous obedience — grounds the permanent presence of the Father.
πάντοτεalwaysadverb (temporal — universality)πάντοτε: 'always, at all times'; the claim is absolute — no exception, no deviation from the Father's will.
30

Ταῦτα αὐτοῦ λαλοῦντος πολλοὶ ἐπίστευσαν εἰς αὐτόν.

As he was saying these things, many believed in him.

Narrative: response — many believeasyndetonAsyndeton. A narrative hinge: the positive response (πολλοὶ ἐπίστευσαν εἰς αὐτόν) after the controversies of vv.12–29 prepares for the new dialogue in vv.31–47 that is addressed to 'those who had believed him' (τοὺς πεπιστευκότας αὐτῷ, v.31). The dative αὐτοῦ with the genitive absolute λαλοῦντος marks the precise moment of faith as concurrent with the speech.
Ταῦταthese thingsAccusativeobject of genitive absolute (anacoluthon of sorts)
αὐτοῦas heGenitivegenitive absolute (subject)αὐτός: he; the genitive αὐτοῦ with participle λαλοῦντος forms the genitive absolute.
λαλοῦντοςwas speakingPres Act Ptc Gen Sg M · λαλέωgenitive absolute (temporal)→ progressive presentλαλέω: 'speak'; the genitive absolute sets the simultaneous temporal frame.
πολλοὶmanyNominativesubjectπολύς: 'many'; the positive response to the Light-of-the-world discourse.
ἐπίστευσανbelievedAor Act Indic 3 Pl · πιστεύωmain verb→ constative aoristπιστεύω: 'believe'; ἐπίστευσαν εἰς αὐτόν — belief directed toward/into Jesus, the full Johannine formula of saving faith (1:12; 3:16, 18).
εἰςinpreposition + accusative (direction of faith)
αὐτόνhimAccusativeobject of εἰς (faith's object)αὐτός: Jesus; πιστεύειν εἰς with the accusative is John's distinctive formula for personal saving faith.
31

Ἔλεγεν οὖν ὁ Ἰησοῦς πρὸς τοὺς πεπιστευκότας αὐτῷ Ἰουδαίους· Ἐὰν ὑμεῖς μείνητε ἐν τῷ λόγῳ τῷ ἐμῷ, ἀληθῶς μαθηταί μού ἐστε,

Jesus therefore was saying to the Judeans who had believed him: 'If you abide in my word, you are truly my disciples,

Speech: condition of true discipleship — abiding in the wordοὖνThe discourse shifts from hostile Judeans to the believers of v.30. The address τοὺς πεπιστευκότας αὐτῷ Ἰουδαίους (those who had believed him) is immediately tested. The condition μείνητε ἐν τῷ λόγῳ ('abide in my word') distinguishes surface belief from committed discipleship; μένω ('abide, remain') is John's key word for the disciple-Christ relationship (15:4–10).
Ἔλεγενwas sayingImpf Act Indic 3 Sg · λέγωmain verb→ inceptive imperfectλέγω: 'say'; inceptive imperfect — he now begins speaking to the believers.
οὖνthereforeinferential conjunction
theNominativearticle
ἸησοῦςJesusNominativesubjectἸησοῦς: Jesus.
πρὸςtopreposition + accusative (address)
τοὺςtheAccusativearticle (with substantival participle)
πεπιστευκόταςwho had believedPerf Act Ptc Acc Pl M · πιστεύωsubstantival participle (indirect object)→ intensive perfect (state of belief)πιστεύω: 'believe'; the perfect participle denotes those in a settled state of belief.
αὐτῷhimDativedative direct object (of πεπιστευκότας)αὐτός: Jesus; belief directed to him — the dative form (slightly weaker than εἰς + acc.).
ἸουδαίουςJudeansAccusativeapposition (to τοὺς πεπιστευκότας)Ἰουδαῖοι: 'Judeans'; they are initially believers but soon reveal surface faith.
Ἐὰνifconditional conjunction (third-class)
ὑμεῖςyouNominativeemphatic subject
μείνητεabideAor Act Subj 2 Pl · μένωsubjunctive in conditional (ἐάν + aor. subj.)→ constative aoristμένω: 'abide, remain'; the key Johannine word for sustained relational commitment to Christ (15:4–10).
ἐνinpreposition + dative (sphere)
τῷtheDativearticle
λόγῳwordDativedative of sphereλόγος: 'word'; Jesus' λόγος = the totality of his teaching; abiding in it means sustained engagement and obedience.
τῷtheDativearticle (with ἐμῷ)
ἐμῷmyDativeattributive possessive adjectiveἐμός: 'my' (possessive adjective, first person).
ἀληθῶςtrulyadverb (genuineness)ἀληθῶς: 'truly, genuinely'; distinguishes real from nominal discipleship.
μαθηταίdisciplesNominativepredicate nominativeμαθητής: 'disciple, learner'; abiding is what makes belief genuine discipleship.
μούmyGenitivegenitive of possession
ἐστεyou arePres Act Indic 2 Pl · εἰμίequative verb (apodosis)→ gnomic presentεἰμί: 'be'; gnomic present — the condition fulfilled makes them genuinely disciples.
32

καὶ γνώσεσθε τὴν ἀλήθειαν, καὶ ἡ ἀλήθεια ἐλευθερώσει ὑμᾶς.

and you will know the truth, and the truth will set you free.

Speech: the promise of truth and freedomκαὶThe double promise: (1) knowledge of the truth (γνώσεσθε τὴν ἀλήθειαν — relational knowing), and (2) the truth's liberating power. 'The truth' in John is not abstract but personal — the divine reality embodied in Jesus (14:6: ἐγώ εἰμι...ἡ ἀλήθεια). The freedom envisioned is freedom from sin (v.34), not political liberation — a distinction the interlocutors immediately miss (v.33).
καὶandcoordinating conjunction
γνώσεσθεyou will knowFut Mid Indic 2 Pl · γινώσκωmain verb→ predictive futureγινώσκω: 'know'; relational, experiential knowing — participatory, not merely cognitive.
τὴνtheAccusativearticle
ἀλήθειανtruthAccusativedirect objectἀλήθεια: 'truth'; in John personal and absolute — Jesus is the truth (14:6), the Spirit is the Spirit of truth (14:17).
καὶandcoordinating conjunction
theNominativearticle
ἀλήθειαtruthNominativesubjectἀλήθεια: the personified truth — ultimately Jesus himself (14:6).
ἐλευθερώσειwill set freeFut Act Indic 3 Sg · ἐλευθερόωmain verb→ predictive futureἐλευθερόω: 'liberate, set free'; freedom from sin's slavery (v.34), not political freedom.
ὑμᾶςyouAccusativedirect object
33

ἀπεκρίθησαν πρὸς αὐτόν· Σπέρμα Ἀβραάμ ἐσμεν καὶ οὐδενὶ δεδουλεύκαμεν πώποτε· πῶς σὺ λέγεις ὅτι Ἐλεύθεροι γενήσεσθε;

They answered him: 'We are Abraham's seed and have never been enslaved to anyone; how can you say, "You will become free"?'

Speech: Abrahamic descent as assumed freedomasyndetonThe interlocutors hear political-national freedom and protest on the basis of Abrahamic ancestry. The claim οὐδενὶ δεδουλεύκαμεν πώποτε is historically startling — the Babylonian exile, Egyptian slavery, Persian, Hellenistic, and Roman rule all testify otherwise. The depth of spiritual blindness: they fail to recognize the real slavery — sin.
ἀπεκρίθησανthey answeredAor Pass Indic 3 Pl · ἀποκρίνομαιmain verb→ constative aoristἀποκρίνομαι: 'answer.'
πρὸςtopreposition + accusative (direction)
αὐτόνhimAccusativeobject of πρός
ΣπέρμαSeedNominativepredicate nominativeσπέρμα: 'seed, offspring'; the Abrahamic covenant category (Gen 12:7; 13:15; 17:7 etc.).
Ἀβραάμof AbrahamGenitivegenitive of relationshipἈβραάμ: Abraham; patriarchal ancestor; the debate about true Abrahamic descent is the heart of vv.31–47.
ἐσμενwe arePres Act Indic 1 Pl · εἰμίequative verb→ gnomic presentεἰμί: 'be.'
καὶandcoordinating conjunction
οὐδενὶto no oneDativedative (after δεδουλεύκαμεν)οὐδείς: 'no one'; the sweeping denial is historically false (Egypt, Babylon, Rome) but spiritually revealing.
δεδουλεύκαμενwe have been enslavedPerf Act Indic 1 Pl · δουλεύωmain verb→ intensive perfect (standing state)δουλεύω: 'serve as slave'; the perfect claims a permanent non-servitude — untenable and spiritually blind.
πώποτεeveradverb (temporal — ever)πώποτε: 'ever, at any time'; strengthens the universal claim.
πῶςhowinterrogative adverb
σὺyouNominativeemphatic subject (contrastive)
λέγειςsayPres Act Indic 2 Sg · λέγωmain verb (question)→ progressive presentλέγω: 'say'; they challenge v.32.
ὅτιthatcomplementizer
ἘλεύθεροιfreeNominativepredicate nominative (quoted)ἐλεύθερος: 'free'; they quote the promise back but misread it as political.
γενήσεσθεyou will becomeFut Mid Indic 2 Pl · γίνομαιmain verb (quoted)→ predictive futureγίνομαι: 'become.'
34

ἀπεκρίθη αὐτοῖς ὁ Ἰησοῦς· Ἀμὴν ἀμὴν λέγω ὑμῖν ὅτι πᾶς ὁ ποιῶν τὴν ἁμαρτίαν δοῦλός ἐστιν τῆς ἁμαρτίας.

Jesus answered them: 'Truly, truly I say to you that everyone who commits sin is a slave of sin.'

Speech: slavery to sin — the real bondageasyndetonThe double Amen (ἀμὴν ἀμὴν — the Johannine solemn formula, 25 times in John, always introducing a word of singular authority) corrects the misunderstanding. The slavery Jesus addresses is moral-ontological: πᾶς ὁ ποιῶν τὴν ἁμαρτίαν (everyone who habitually commits sin — present participle) is δοῦλός...τῆς ἁμαρτίας (a slave of sin). Sin is personified as a master, anticipating v.44's 'the devil.' Cf. Romans 6.
ἀπεκρίθηansweredAor Pass Indic 3 Sg · ἀποκρίνομαιmain verb→ constative aoristἀποκρίνομαι: 'answer.'
αὐτοῖςthemDativedative of indirect object
theNominativearticle
ἸησοῦςJesusNominativesubjectἸησοῦς: Jesus.
Ἀμὴνtrulysolemn affirmative particleἀμήν: Heb. אָמֵן; the Johannine double Amen introduces uniquely authoritative pronouncements.
ἀμὴνtrulysolemn affirmative particle (doubled)ἀμήν: the doubling amplifies solemnity and authority.
λέγωI sayPres Act Indic 1 Sg · λέγωmain verb (formula)→ gnomic presentλέγω: 'say'; the amen formula always introduces a word of Jesus.
ὑμῖνto youDativedative of indirect object
ὅτιthatcomplementizer
πᾶςeveryoneNominativesubject (with substantival participle)πᾶς: 'all, every'; universal scope — no exception.
the oneNominativearticle (substantivalizing ποιῶν)
ποιῶνwho commitsPres Act Ptc Nom Sg M · ποιέωsubstantival participle (subject)→ progressive presentποιέω: 'do, commit'; present participle = habitual practice of sin — the pattern of a life.
τὴνtheAccusativearticle
ἁμαρτίανsinAccusativedirect object of ποιῶνἁμαρτία: 'sin'; with the article — sin as a power and master.
δοῦλόςa slaveNominativepredicate nominativeδοῦλος: 'slave'; sin is personified as a slaveholder.
ἐστινisPres Act Indic 3 Sg · εἰμίequative verb→ gnomic presentεἰμί: 'be'; gnomic — a universal principle.
τῆςofGenitivearticle
ἁμαρτίαςsinGenitivegenitive of slaveholderἁμαρτία: 'sin'; personified as the owner of the slave.
35

ὁ δὲ δοῦλος οὐ μένει ἐν τῇ οἰκίᾳ εἰς τὸν αἰῶνα· ὁ υἱὸς μένει εἰς τὸν αἰῶνα.

Now the slave does not remain in the household forever; the son remains forever.

Speech: the slave/son parable — permanent vs. contingent household standingδὲA parabolic illustration from household law: a slave has no permanent standing in the household (cf. the expulsion of Hagar/Ishmael, Gen 21:10; Gal 4:30). The son — permanently belonging to the household — can grant freedom. Jesus is the υἱός whose permanent status enables him to liberate others (v.36). The repeated μένει εἰς τὸν αἰῶνα echoes the discipleship call (μένω, v.31).
theNominativearticle
δὲnowadversative/explanatory conjunction
δοῦλοςslaveNominativesubjectδοῦλος: 'slave'; picks up from v.34 — the one enslaved to sin.
οὐnotnegative particle
μένειremainsPres Act Indic 3 Sg · μένωmain verb→ gnomic presentμένω: 'remain, abide'; gnomic — a household law principle. The slave has no permanent tenure.
ἐνinpreposition + dative (place)
τῇtheDativearticle
οἰκίᾳhouseholdDativedative of placeοἰκία: 'house, household'; the familia as the social-legal unit; the slave's tenure is contingent.
εἰςuntopreposition + accusative (temporal extent)
τὸνtheAccusativearticle
αἰῶναageAccusativeaccusative of extent (εἰς τὸν αἰῶνα = forever)αἰών: 'age, eternity'; εἰς τὸν αἰῶνα = 'forever.'
theNominativearticle
υἱὸςsonNominativesubject (contrastive)υἱός: 'son'; the heir with permanent standing — pointing to Jesus who abides forever and can therefore truly free.
μένειremainsPres Act Indic 3 Sg · μένωmain verb→ gnomic presentμένω: 'remain, abide'; the son's permanent status is the basis of his authority to free.
εἰςuntopreposition + accusative (temporal extent)
τὸνtheAccusativearticle
αἰῶναageAccusativeaccusative of extent (forever)αἰών: 'forever'; the son's permanence is absolute.
36

ἐὰν οὖν ὁ υἱὸς ὑμᾶς ἐλευθερώσῃ, ὄντως ἐλεύθεροι ἔσεσθε.

If therefore the Son sets you free, you will be truly free.

Speech: the Son's liberation — genuine freedomοὖνThe inference from v.35: because the Son has permanent household standing, his liberation is genuine. ὄντως ('truly, really') contrasts with the false freedom assumed from Abrahamic descent. The future ἔσεσθε points to the eschatological gift of freedom as real and legally valid — granted by the one who has authority in the Father's house.
ἐὰνifconditional conjunction (third-class)
οὖνthereforeinferential conjunction
theNominativearticle
υἱὸςSonNominativesubjectυἱός: 'son'; pointing to Jesus, the Son of God with permanent authority.
ὑμᾶςyouAccusativedirect object
ἐλευθερώσῃsets freeAor Act Subj 3 Sg · ἐλευθερόωsubjunctive in conditional (ἐάν + aor. subj.)→ constative aoristἐλευθερόω: 'set free, liberate'; the Son's permanent status enables real liberation.
ὄντωςtrulyadverb (ontological emphasis)ὄντως: 'truly, really'; from ὤν (being) — ontologically real freedom, not nominal.
ἐλεύθεροιfreeNominativepredicate adjectiveἐλεύθερος: 'free'; freedom from sin's slavery — only the Son can grant this.
ἔσεσθεyou will beFut Mid Indic 2 Pl · εἰμίequative verb (apodosis)→ predictive futureεἰμί: 'be'; the future points to the realized gift of freedom.
37

Οἶδα ὅτι σπέρμα Ἀβραάμ ἐστε· ἀλλὰ ζητεῖτέ με ἀποκτεῖναι, ὅτι ὁ λόγος ὁ ἐμὸς οὐ χωρεῖ ἐν ὑμῖν.

I know that you are Abraham's seed; but you are seeking to kill me, because my word has no place in you.

Speech: concession and contradiction — the murder-intentasyndetonAsyndeton. Jesus concedes the biological Abrahamic lineage (σπέρμα Ἀβραάμ ἐστε) but immediately identifies the contradiction: ζητεῖτέ με ἀποκτεῖναι. The ground (ὅτι) is the failure of his word to find home in them: ὁ λόγος ὁ ἐμὸς οὐ χωρεῖ ἐν ὑμῖν ('my word has no room in you' — χωρέω = 'find space'). Physical descent from Abraham does not constitute spiritual membership in the Abrahamic family.
ΟἶδαI knowPerf Act Indic 1 Sg · οἶδαmain verb→ intensive perfect (present-state knowledge)οἶδα: 'know'; Jesus concedes the biological fact.
ὅτιthatcomplementizer
σπέρμαseedNominativepredicate nominativeσπέρμα: 'seed, offspring'; biological Abrahamic descent — conceded, but insufficient for salvation.
Ἀβραάμof AbrahamGenitivegenitive of relationshipἈβραάμ: Abraham.
ἐστεyou arePres Act Indic 2 Pl · εἰμίequative verb→ gnomic presentεἰμί: 'be.'
ἀλλὰbutadversative conjunctionἀλλά: strong contrast.
ζητεῖτέyou are seekingPres Act Indic 2 Pl · ζητέωmain verb→ progressive presentζητέω: 'seek'; the murderous intent is ongoing — runs through vv.37, 40, 59.
μεmeAccusativedirect object
ἀποκτεῖναιto killAor Act Inf · ἀποκτείνωinfinitive (content of ζητεῖτε)→ constative aoristἀποκτείνω: 'kill'; lethal intent contrasts with the freedom Jesus offers.
ὅτιbecausecausal conjunction
theNominativearticle
λόγοςwordNominativesubjectλόγος: 'word'; Jesus' λόγος that should abide in them (v.31) but finds no room.
theNominativearticle (with ἐμός)
ἐμὸςmyNominativeattributive possessive adjectiveἐμός: 'my.'
οὐnotnegative particle
χωρεῖhas placePres Act Indic 3 Sg · χωρέωmain verb→ gnomic presentχωρέω: 'have room for, find space'; the word finds no receptive space — their hearts are full of hostility and their own assumptions.
ἐνinpreposition + dative (sphere)
ὑμῖνyouDativedative of sphere
38

ἐγὼ ἃ ἑώρακα παρὰ τῷ πατρὶ λαλῶ· καὶ ὑμεῖς οὖν ἃ ἠκούσατε παρὰ τοῦ πατρὸς ποιεῖτε.

I speak what I have seen with the Father; and you also do what you heard from your father.

Speech: two fathers, two sources of actionasyndetonAsyndeton. The chiasm becomes explicit: Jesus' speech is grounded in what he has seen with the Father (παρὰ τῷ πατρί — dative of accompaniment); their actions are grounded in what they heard from their father — a different father, unidentified here but named in v.44 as the devil. The distinction between 'what I have seen' (visual, intimate knowledge) and 'what you heard' (auditory reception) may carry weight.
ἐγὼINominativeemphatic subject (contrastive)
whatAccusativerelative pronoun (object)
ἑώρακαI have seenPerf Act Indic 1 Sg · ὁράωmain verb (relative clause)→ intensive perfect (present-state experience)ὁράω: 'see'; the perfect expresses settled knowledge from intimate visual experience with the Father.
παρὰwithpreposition + dative (accompaniment)παρά + dative = 'beside, in the presence of'; intimate communion.
τῷtheDativearticle
πατρὶFatherDativedative of accompaniment (after παρά)πατήρ: 'Father'; Jesus' Father — the true God.
λαλῶI speakPres Act Indic 1 Sg · λαλέωmain verb→ gnomic presentλαλέω: 'speak'; gnomic — his speech is always a report of what he has seen.
καὶandcoordinating conjunction
ὑμεῖςyouNominativeemphatic subject (contrastive)
οὖνthereforeinferential conjunction
whatAccusativerelative pronoun (object)
ἠκούσατεyou heardAor Act Indic 2 Pl · ἀκούωmain verb (relative clause)→ constative aoristἀκούω: 'hear'; what they heard from their father — the devil (v.44).
παρὰfrompreposition + genitive (source)παρά + genitive = 'from beside'; here origin/source.
τοῦtheGenitivearticle
πατρὸςfatherGenitivegenitive of source (after παρά)πατήρ: 'father'; deliberately ambiguous here — clarified in v.44 as the devil.
ποιεῖτεyou doPres Act Indic 2 Pl · ποιέωmain verb→ gnomic presentποιέω: 'do'; their actions reflect the instructions of a different father than Jesus'.
39

ἀπεκρίθησαν καὶ εἶπαν αὐτῷ· Ὁ πατὴρ ἡμῶν Ἀβραάμ ἐστιν. λέγει αὐτοῖς ὁ Ἰησοῦς· Εἰ τέκνα τοῦ Ἀβραάμ ἐστε, τὰ ἔργα τοῦ Ἀβραὰμ ποιεῖτε·

They answered and said to him: 'Our father is Abraham.' Jesus says to them: 'If you are children of Abraham, do the works of Abraham.'

Speech: they claim Abraham — Jesus demands Abrahamic worksκαὶThey press the Abrahamic claim, missing Jesus' hint about their different father (v.38). Jesus' response shifts from seed/lineage to τέκνα ('children') language and demands corresponding ἔργα ('works') — Abraham received the divine visitor (Gen 18), believed God (Gen 15:6), and obeyed (Gen 22). Their murderous intent is the opposite of Abraham's hospitality and faith.
ἀπεκρίθησανthey answeredAor Pass Indic 3 Pl · ἀποκρίνομαιmain verb→ constative aoristἀποκρίνομαι: 'answer.'
καὶandcoordinating conjunction
εἶπανsaidAor Act Indic 3 Pl · λέγωmain verb→ constative aoristλέγω: 'say.'
αὐτῷto himDativedative of indirect object
theNominativearticle
πατὴρfatherNominativesubjectπατήρ: 'father'; they assert Abraham as their father — resisting the hint of v.38.
ἡμῶνourGenitivegenitive of possession
ἈβραάμAbrahamNominativepredicate nominativeἈβραάμ: Abraham.
ἐστινisPres Act Indic 3 Sg · εἰμίequative verb→ gnomic presentεἰμί: 'be.'
λέγειsaysPres Act Indic 3 Sg · λέγωmain verb (historic present)→ historical presentλέγω: 'say'; historic present for vivid narrative.
αὐτοῖςto themDativedative of indirect object
theNominativearticle
ἸησοῦςJesusNominativesubjectἸησοῦς: Jesus.
Εἰifconditional conjunction (first-class)εἰ + indic. = first-class conditional, assuming the premise for argument.
τέκναchildrenNominativepredicate nominative (protasis)τέκνον: 'child'; relational term — children share the character of their parent.
τοῦofGenitivearticle
ἈβραάμAbrahamGenitivegenitive of relationshipἈβραάμ: Abraham.
ἐστεyou arePres Act Indic 2 Pl · εἰμίequative verb (protasis)→ gnomic presentεἰμί: 'be.'
τὰtheAccusativearticle
ἔργαworksAccusativedirect objectἔργον: 'work, deed'; Abraham's works: hospitality (Gen 18), faith (Gen 15:6), obedience (Gen 22). None characterize the interlocutors.
τοῦofGenitivearticle
ἈβραὰμAbrahamGenitivegenitive of possession/relationshipἈβραάμ: his characteristic deeds.
ποιεῖτεdoPres Act Indic/Impv 2 Pl · ποιέωmain verb (apodosis — indic. or impv.)→ gnomic presentποιέω: 'do'; the conditional logic implies failure: you are not doing them.
40

νῦν δὲ ζητεῖτέ με ἀποκτεῖναι, ἄνθρωπον ὃς τὴν ἀλήθειαν ὑμῖν λελάληκα ἣν ἤκουσα παρὰ τοῦ θεοῦ· τοῦτο Ἀβραὰμ οὐκ ἐποίησεν.

But now you are seeking to kill me, a man who has told you the truth which I heard from God; Abraham did not do this.

Speech: the anti-Abrahamic act — seeking to kill the truth-tellerδὲThe adversative νῦν δέ ('but now') contrasts what children of Abraham should do with their actual behavior. The murder-intent: they seek to kill ἄνθρωπον ὃς τὴν ἀλήθειαν ὑμῖν λελάληκα ('a man who has spoken the truth to you'). The perfect λελάληκα ('I have spoken') underscores the standing witness-record. The verdict: τοῦτο Ἀβραὰμ οὐκ ἐποίησεν — 'Abraham did not do this' — he welcomed the divine messenger (Gen 18); they reject him.
νῦνnowadverb (temporal)νῦν: 'now'; νῦν δέ = 'but now' marking the present shameful behavior.
δὲbutadversative conjunction
ζητεῖτέyou are seekingPres Act Indic 2 Pl · ζητέωmain verb→ progressive presentζητέω: 'seek'; ongoing murderous intent diametrically opposed to Abraham's welcome of divine messengers.
μεmeAccusativedirect object
ἀποκτεῖναιto killAor Act Inf · ἀποκτείνωinfinitive (content of ζητεῖτε)→ constative aoristἀποκτείνω: 'kill'; their lethal intent marks them as children of the devil (v.44).
ἄνθρωπονa manAccusativeaccusative of apposition (to με)ἄνθρωπος: 'man'; the humble self-designation — the human being who speaks divine truth.
ὃςwhoNominativerelative pronoun (subject of relative clause)
τὴνtheAccusativearticle
ἀλήθειανtruthAccusativedirect object of λελάληκαἀλήθεια: 'truth'; the divine truth Jesus faithfully transmitted.
ὑμῖνto youDativedative of indirect object
λελάληκαI have spokenPerf Act Indic 1 Sg · λαλέωmain verb (relative clause)→ intensive perfect (standing record)λαλέω: 'speak'; the perfect emphasizes the abiding witness-quality of his truth-speaking.
ἣνwhichAccusativerelative pronoun (object of ἤκουσα)
ἤκουσαI heardAor Act Indic 1 Sg · ἀκούωmain verb (relative clause)→ constative aoristἀκούω: 'hear'; the intratrinitarian hearing that grounds his truth-claim.
παρὰfrompreposition + genitive (source)
τοῦtheGenitivearticle
θεοῦGodGenitivegenitive of sourceθεός: 'God'; the ultimate source of the truth Jesus proclaims.
τοῦτοthisAccusativedirect object (summarizing the murder-plan)
ἈβραὰμAbrahamNominativesubjectἈβραάμ: Abraham; he welcomed God's messenger (Gen 18) — not seeking to kill him.
οὐκnotnegative particle
ἐποίησενdidAor Act Indic 3 Sg · ποιέωmain verb→ constative aoristποιέω: 'do'; the decisive Abrahamic contrast — he did not seek to kill God's messenger.
41

ὑμεῖς ποιεῖτε τὰ ἔργα τοῦ πατρὸς ὑμῶν. εἶπαν αὐτῷ· Ἡμεῖς ἐκ πορνείας οὐ γεγεννήμεθα· ἕνα πατέρα ἔχομεν τὸν θεόν.

You are doing the works of your father.' They said to him: 'We were not born of fornication; we have one Father — God.'

Speech: their father's works — escalation to claiming God as FatherasyndetonJesus completes his point: their deeds betray their (unnamed) father. Their response escalates with a possible barbed counter-allusion in ἐκ πορνείας οὐ γεγεννήμεθα ('we were not born of fornication') — perhaps a veiled slur against Jesus' birth, or simply an assertion of covenant purity. They then claim God as their one Father. Jesus will disprove this in vv.42–47.
ὑμεῖςyouNominativeemphatic subject
ποιεῖτεare doingPres Act Indic 2 Pl · ποιέωmain verb→ progressive presentποιέω: 'do'; their deeds betray their true father.
τὰtheAccusativearticle
ἔργαworksAccusativedirect objectἔργον: 'work, deed'; their murderous works reflect a murderous father (v.44).
τοῦof theGenitivearticle
πατρὸςfatherGenitivegenitive of possession/relationshipπατήρ: 'father'; still unnamed but identified by works (the devil, v.44).
ὑμῶνyourGenitivegenitive of possession
εἶπανthey saidAor Act Indic 3 Pl · λέγωmain verb→ constative aoristλέγω: 'say.'
αὐτῷto himDativedative of indirect object
ἩμεῖςweNominativeemphatic subject (contrastive)
ἐκofpreposition + genitive (origin)
πορνείαςfornicationGenitivegenitive of originπορνεία: 'sexual immorality'; possibly a veiled slur against Jesus' origins or simply an assertion of covenant purity.
οὐnotnegative particle
γεγεννήμεθαwe have been bornPerf Pass Indic 1 Pl · γεννάωmain verb→ intensive perfect (permanent state)γεννάω: 'beget, give birth'; the perfect passive states their permanent status of legitimate birth.
ἕναoneAccusativenumeral adjective (attributive)εἷς: 'one'; the exclusive claim.
πατέραFatherAccusativedirect object of ἔχομενπατήρ: 'Father'; they escalate to claiming God himself as their Father.
ἔχομενwe havePres Act Indic 1 Pl · ἔχωmain verb→ gnomic presentἔχω: 'have, possess.'
τὸνtheAccusativearticle (in apposition)
θεόνGodAccusativeaccusative of apposition (to πατέρα)θεός: 'God'; the ultimate claim — God is our Father. Jesus will expose this as false.
42

εἶπεν αὐτοῖς ὁ Ἰησοῦς· Εἰ ὁ θεὸς πατὴρ ὑμῶν ἦν, ἠγαπᾶτε ἂν ἐμέ, ἐγὼ γὰρ ἐκ τοῦ θεοῦ ἐξῆλθον καὶ ἥκω· οὐδὲ γὰρ ἀπ᾽ ἐμαυτοῦ ἐλήλυθα, ἀλλ᾽ ἐκεῖνός με ἀπέστειλεν.

Jesus said to them: 'If God were your Father, you would love me, for I came out from God and have come here; for I did not come from myself, but that one sent me.'

Speech: the Christological test of Fatherhood — love for JesusasyndetonThe second-class conditional (εἰ + past indic. + ἄν + past indic.) signals contrary-to-fact: God is not in fact their Father in the saving sense, because they do not love Jesus. The logic: if God were truly their Father, they would love Jesus — for Jesus came forth from God (ἐκ τοῦ θεοῦ ἐξῆλθον) and is now present (ἥκω). Their rejection of Jesus betrays their non-relationship with the Father.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb→ constative aoristλέγω: 'say.'
αὐτοῖςto themDativedative of indirect object
theNominativearticle
ἸησοῦςJesusNominativesubjectἸησοῦς: Jesus.
Εἰifconditional conjunction (second-class)εἰ + past indic. = second-class (contrary-to-fact) conditional.
theNominativearticle
θεὸςGodNominativesubject (protasis)θεός: 'God'; the one they claimed as Father.
πατὴρFatherNominativepredicate nominative (protasis)πατήρ: 'Father'; contrary-to-fact — God is not in fact their Father in the saving sense.
ὑμῶνyourGenitivegenitive of possession
ἦνwereImpf Act Indic 3 Sg · εἰμίequative verb (protasis, second-class)→ contrary-to-factεἰμί: 'be'; past indicative in the protasis signals contrary-to-fact.
ἠγαπᾶτεyou would loveImpf Act Indic 2 Pl · ἀγαπάωmain verb (apodosis with ἄν)→ contrary-to-factἀγαπάω: 'love'; the absence of love for Jesus proves the absence of the Father as their true Father.
ἂνwouldmodal particle (apodosis marker)ἄν: marks the contrary-to-fact apodosis.
ἐμέmeAccusativedirect object of ἠγαπᾶτεἐγώ: emphatic — love for Jesus is the test of knowing the Father (14:21).
ἐγὼINominativeemphatic subject
γὰρforexplanatory conjunction
ἐκfrompreposition + genitive (origin)
τοῦtheGenitivearticle
θεοῦGodGenitivegenitive of originθεός: 'God'; the divine origin of Jesus (cf. 1:1–2; 16:28).
ἐξῆλθονI came outAor Act Indic 1 Sg · ἐξέρχομαιmain verb→ constative aoristἐξέρχομαι: 'come out, go forth'; the aorist refers to the Incarnation as departure from the Father.
καὶandcoordinating conjunction
ἥκωhave comePres Act Indic 1 Sg · ἥκωmain verb→ present (perfect-force arrival)ἥκω: 'have come, am here'; a perfect-force present — he has arrived and is now present.
οὐδὲfor not evennegative conjunction (explanatory)οὐδέ: 'nor, not even.'
γὰρforexplanatory conjunction
ἀπ᾽frompreposition + genitive (source)
ἐμαυτοῦmyselfGenitivereflexive genitive (source)ἐμαυτοῦ: reflexive — denying autonomous self-initiation (cf. v.28; 5:19).
ἐλήλυθαhave I comePerf Act Indic 1 Sg · ἔρχομαιmain verb→ intensive perfect (present state of having-come)ἔρχομαι: 'come'; the perfect stresses the ongoing significance of his having come.
ἀλλ᾽butadversative conjunctionἀλλά: strong contrast.
ἐκεῖνόςthat oneNominativesubject (emphatic demonstrative)ἐκεῖνος: 'that one'; the Father who sent Jesus.
μεmeAccusativedirect object
ἀπέστειλενsentAor Act Indic 3 Sg · ἀποστέλλωmain verb→ constative aoristἀποστέλλω: 'send forth, commission'; the mission verb — Jesus is the Sent One of the Father (3:17; 5:36).
43

διὰ τί τὴν λαλιὰν τὴν ἐμὴν οὐ γινώσκετε; ὅτι οὐ δύνασθε ἀκούειν τὸν λόγον τὸν ἐμόν.

Why do you not understand my speech? Because you are not able to hear my word.

Speech: the diagnosis — constitutive deafness to the WordasyndetonAsyndeton. The rhetorical question and its immediate answer expose a deep spiritual incapacity: οὐ δύνασθε ἀκούειν ('you are not able to hear'). The distinction between λαλιά ('speech, manner of speaking') and λόγος ('word, message') notes two levels: they cannot process even the outer form (λαλιά), because they are constitutionally incapable of receiving the substance (λόγος). This inability is traced to their paternal origin (v.44).
διὰwhypreposition (causal — διὰ τί = for what reason?)
τίwhatAccusativeinterrogative pronoun (object of διά)
τὴνtheAccusativearticle
λαλιὰνspeechAccusativedirect object of γινώσκετελαλιά: 'speech, manner of speaking'; distinct from λόγος — the outer form/manner they cannot even process.
τὴνtheAccusativearticle (with ἐμήν)
ἐμὴνmyAccusativeattributive possessive adjectiveἐμός: 'my.'
οὐnotnegative particle
γινώσκετεyou understandPres Act Indic 2 Pl · γινώσκωmain verb (question)→ progressive presentγινώσκω: 'know, understand'; they cannot grasp even his mode of discourse.
ὅτιbecausecausal conjunction (introduces the answer)
οὐnotnegative particle
δύνασθεyou are ablePres Mid Indic 2 Pl · δύναμαιmain verb (causal clause)→ gnomic presentδύναμαι: 'be able'; constitutive inability — not mere unwillingness.
ἀκούεινto hearPres Act Inf · ἀκούωinfinitive (complementary with δύνασθε)→ progressive presentἀκούω: 'hear'; to 'hear' in John = hear with understanding and obedience (10:3–4; 18:37).
τὸνtheAccusativearticle
λόγονwordAccusativedirect object of ἀκούεινλόγος: 'word'; the message itself — they cannot receive it because they are of their father the devil.
τὸνtheAccusativearticle (with ἐμόν)
ἐμόνmyAccusativeattributive possessive adjectiveἐμός: 'my'; the word that comes from God (v.40).
44

ὑμεῖς ἐκ τοῦ πατρὸς τοῦ διαβόλου ἐστὲ καὶ τὰς ἐπιθυμίας τοῦ πατρὸς ὑμῶν θέλετε ποιεῖν. ἐκεῖνος ἀνθρωποκτόνος ἦν ἀπ᾽ ἀρχῆς, καὶ ἐν τῇ ἀληθείᾳ οὐκ ἔστηκεν, ὅτι οὐκ ἔστιν ἀλήθεια ἐν αὐτῷ. ὅταν λαλῇ τὸ ψεῦδος, ἐκ τῶν ἰδίων λαλεῖ, ὅτι ψεύστης ἐστὶν καὶ ὁ πατὴρ αὐτοῦ.

You are from your father the devil, and you wish to do the desires of your father. He was a murderer from the beginning and has not stood in the truth, because there is no truth in him. When he speaks the lie, he speaks from his own, because he is a liar and the father of it.

Speech: the devil named as their father — murderer and liarasyndetonThe climax of the paternity argument: ὑμεῖς ἐκ τοῦ πατρὸς τοῦ διαβόλου ἐστέ. Three characterizations of the devil: (1) ἀνθρωποκτόνος ἦν ἀπ᾽ ἀρχῆς ('a murderer from the beginning') — pointing to Gen 3 (the temptation bringing death) and Cain (1 John 3:12). (2) ἐν τῇ ἀληθείᾳ οὐκ ἔστηκεν ('he has not stood in the truth') — the perfect stathke indicates a departure from a prior position (the fall of Satan). (3) ψεύστης ἐστὶν καὶ ὁ πατὴρ αὐτοῦ ('he is a liar and the father of it') — lying is ontologically native to him (ἐκ τῶν ἰδίων).
ὑμεῖςyouNominativeemphatic subject
ἐκfrompreposition + genitive (origin)
τοῦtheGenitivearticle
πατρὸςfatherGenitivegenitive of originπατήρ: 'father'; the unnamed father of vv.38, 41 now explicitly named.
τοῦtheGenitivearticle (with διαβόλου)
διαβόλουdevilGenitivegenitive of apposition (epexegetic)διάβολος: 'devil, slanderer'; from διαβάλλω ('throw across, slander'); the accuser and enemy of God and humanity.
ἐστὲyou arePres Act Indic 2 Pl · εἰμίequative verb→ gnomic presentεἰμί: 'be'; their origin from the devil defines their character.
καὶandcoordinating conjunction
τὰςtheAccusativearticle
ἐπιθυμίαςdesiresAccusativedirect object of θέλετε ποιεῖνἐπιθυμία: 'desire, longing'; here the desires that characterize the devil — murder and deception.
τοῦof theGenitivearticle
πατρὸςfatherGenitivegenitive of possessionπατήρ: 'father'; the devil.
ὑμῶνyourGenitivegenitive of possession
θέλετεyou wishPres Act Indic 2 Pl · θέλωmain verb→ gnomic presentθέλω: 'wish, desire'; they do not merely stumble — they will the devil's desires.
ποιεῖνto doPres Act Inf · ποιέωinfinitive (complementary with θέλετε)→ progressive presentποιέω: 'do.'
ἐκεῖνοςheNominativesubject (emphatic demonstrative)ἐκεῖνος: 'that one'; the devil.
ἀνθρωποκτόνοςmurderer of menNominativepredicate nominativeἀνθρωποκτόνος: 'murderer' (only here and 1 John 3:15 in NT); pointing to Gen 3 (temptation bringing death) and Cain (1 John 3:12).
ἦνwasImpf Act Indic 3 Sg · εἰμίequative verb→ descriptive imperfectεἰμί: 'be'; imperfect points to his character established from the beginning.
ἀπ᾽frompreposition + genitive (temporal starting point)
ἀρχῆςthe beginningGenitivegenitive of time (after ἀπό)ἀρχή: 'beginning'; ἀπ᾽ ἀρχῆς = 'from the beginning' — from the original creation/fall.
καὶandcoordinating conjunction
ἐνinpreposition + dative (sphere)
τῇtheDativearticle
ἀληθείᾳtruthDativedative of sphereἀλήθεια: 'truth'; the realm of God — the devil is constitutionally excluded from it.
οὐκnotnegative particle
ἔστηκενhas stoodPerf Act Indic 3 Sg · ἵστημιmain verb→ intensive perfect (state of having departed)ἵστημι: 'stand'; the perfect with the negative suggests he once had a position in truth but departed — the fall of Satan (cf. Luke 10:18; Rev 12:9).
ὅτιbecausecausal conjunction
οὐκnotnegative particle
ἔστινisPres Act Indic 3 Sg · εἰμίequative verb (causal clause)→ gnomic presentεἰμί: 'be.'
ἀλήθειαtruthNominativesubjectἀλήθεια: 'truth'; its absence in the devil is absolute.
ἐνinpreposition + dative (sphere)
αὐτῷhimDativedative of sphere
ὅτανwhentemporal conjunction (ὅταν + subj.)
λαλῇhe speaksPres Act Subj 3 Sg · λαλέωsubjunctive in temporal clause→ progressive presentλαλέω: 'speak.'
τὸtheAccusativearticle
ψεῦδοςlieAccusativedirect objectψεῦδος: 'lie, falsehood'; with the article — the lie as the devil's characteristic utterance.
ἐκfrompreposition + genitive (source)
τῶνtheGenitivearticle (with ἰδίων)
ἰδίωνhis ownGenitivesubstantival adjective (source)ἴδιος: 'one's own'; ἐκ τῶν ἰδίων = 'from his own things' — lying is native to his nature.
λαλεῖhe speaksPres Act Indic 3 Sg · λαλέωmain verb→ gnomic presentλαλέω: 'speak'; gnomic — his native element is the lie.
ὅτιbecausecausal conjunction
ψεύστηςliarNominativepredicate nominativeψεύστης: 'liar'; noun of agency — one whose characteristic act is lying.
ἐστὶνisPres Act Indic 3 Sg · εἰμίequative verb→ gnomic presentεἰμί: 'be.'
καὶandcoordinating conjunction
theNominativearticle
πατὴρfatherNominativepredicate nominative (coordinated)πατήρ: 'father'; the devil is the father — the generative source — of the lie itself.
αὐτοῦof itGenitivegenitive of relationship (the lie's father)αὐτός: referring to τὸ ψεῦδος — the devil is the originator of the lie.
45

ἐγὼ δὲ ὅτι τὴν ἀλήθειαν λέγω, οὐ πιστεύετέ μοι.

But because I speak the truth, you do not believe me.

Speech: the irony — truth rejected, liar followedδὲThe great Johannine irony: ἐγὼ δὲ ὅτι τὴν ἀλήθειαν λέγω, οὐ πιστεύετέ μοι. The very truthfulness that should commend Jesus instead alienates those who belong to the father of lies. The causal ὅτι ('because') is striking — not 'although' but 'because': their unbelief is causally connected to his truth-telling, exposing their alien origin.
ἐγὼINominativeemphatic subject (contrastive)ἐγώ: emphatic contrast with ἐκεῖνος (the devil) in v.44.
δὲbutadversative conjunction
ὅτιbecausecausal conjunction (fronted for emphasis)ὅτι: 'because'; the causal logic deliberately inverted — truth-telling is the cause of unbelief.
τὴνtheAccusativearticle
ἀλήθειανtruthAccusativedirect objectἀλήθεια: 'truth'; the absolute divine truth embodied in Jesus (14:6).
λέγωI speakPres Act Indic 1 Sg · λέγωmain verb (causal clause)→ gnomic presentλέγω: 'speak, say'; Jesus always and only speaks the truth.
οὐnotnegative particle
πιστεύετέyou believePres Act Indic 2 Pl · πιστεύωmain verb→ progressive presentπιστεύω: 'believe'; ongoing, continuous unbelief.
μοιmeDativedative direct object (of πιστεύω)ἐγώ: Jesus; belief in Jesus is the central Johannine demand (3:16; 6:29).
46

τίς ἐξ ὑμῶν ἐλέγχει με περὶ ἁμαρτίας; εἰ ἀλήθειαν λέγω, διὰ τί ὑμεῖς οὐ πιστεύετέ μοι;

Which of you convicts me of sin? If I speak truth, why do you not believe me?

Speech: the challenge of sinlessness and the irrationality of unbeliefasyndetonAsyndeton. The first question τίς ἐξ ὑμῶν ἐλέγχει με περὶ ἁμαρτίας; is a challenge without answer — no one can convict Jesus of sin. ἐλέγχω ('convict, expose') is a legal term. The second question is a reductio: if he speaks truth and cannot be shown to lie, their refusal to believe him is irrational and reveals their real (diabolical) allegiance.
τίςwhichNominativeinterrogative pronoun (subject)τίς: 'who?'; the challenge — no one can answer.
ἐξofpreposition + genitive (partitive)
ὑμῶνyouGenitivepartitive genitive
ἐλέγχειconvictsPres Act Indic 3 Sg · ἐλέγχωmain verb (rhetorical question)→ gnomic presentἐλέγχω: 'convict, expose, prove guilty'; a legal/forensic term. The unanswered challenge is an implicit claim to sinlessness (cf. Heb 4:15).
μεmeAccusativedirect object
περὶofpreposition + genitive (reference/charge)
ἁμαρτίαςsinGenitivegenitive of reference (charge)ἁμαρτία: 'sin'; the charge — no one can sustain a case against Jesus.
εἰifconditional conjunction (first-class)εἰ + indic. = first-class conditional, assuming the truth of the premise.
ἀλήθειανtruthAccusativedirect object (anarthrous for stress)ἀλήθεια: 'truth'; anarthrous — the quality, not a particular truth statement.
λέγωI speakPres Act Indic 1 Sg · λέγωmain verb (protasis)→ gnomic presentλέγω: 'speak.'
διὰwhypreposition (causal — διὰ τί = why?)
τίwhatAccusativeinterrogative pronoun (object of διά)
ὑμεῖςyouNominativeemphatic subject
οὐnotnegative particle
πιστεύετέbelievePres Act Indic 2 Pl · πιστεύωmain verb (apodosis question)→ progressive presentπιστεύω: 'believe'; the irrationality of their unbelief is exposed.
μοιmeDativedative direct object
47

ὁ ὢν ἐκ τοῦ θεοῦ τὰ ῥήματα τοῦ θεοῦ ἀκούει· διὰ τοῦτο ὑμεῖς οὐκ ἀκούετε, ὅτι ἐκ τοῦ θεοῦ οὐκ ἐστέ.

The one who is from God hears the words of God; for this reason you do not hear, because you are not from God.

Speech: the principle of origin and hearingasyndetonAsyndeton. The principle: ὁ ὢν ἐκ τοῦ θεοῦ τὰ ῥήματα τοῦ θεοῦ ἀκούει. The present participle ὢν with the ἐκ τοῦ θεοῦ origin is the Johannine criterion of spiritual identity. The inference (διὰ τοῦτο) closes the argument: they do not hear because they are not from God.
the oneNominativearticle (substantivalizing ὢν)
ὢνwho isPres Act Ptc Nom Sg M · εἰμίsubstantival participle (subject)→ progressive presentεἰμί: 'be'; ὁ ὢν ἐκ τοῦ θεοῦ = 'the one who is from God.'
ἐκfrompreposition + genitive (origin)
τοῦtheGenitivearticle
θεοῦGodGenitivegenitive of origin (after ἐκ)θεός: 'God'; divine origin is the criterion of spiritual hearing.
τὰtheAccusativearticle
ῥήματαwordsAccusativedirect objectῥῆμα: 'word, utterance'; Jesus' words as authoritative divine speech.
τοῦofGenitivearticle
θεοῦGodGenitivegenitive of source/possession
ἀκούειhearsPres Act Indic 3 Sg · ἀκούωmain verb→ gnomic presentἀκούω: 'hear'; gnomic — a universal principle of spiritual origin and receptivity.
διὰfor thispreposition + accusative (causal — διὰ τοῦτο = for this reason)
τοῦτοreasonAccusativedemonstrative (object of διά)
ὑμεῖςyouNominativeemphatic subject
οὐκnotnegative particle
ἀκούετεhearPres Act Indic 2 Pl · ἀκούωmain verb→ gnomic presentἀκούω: 'hear'; they do not hear because they are not from God.
ὅτιbecausecausal conjunction
ἐκfrompreposition + genitive (origin)
τοῦtheGenitivearticle
θεοῦGodGenitivegenitive of originθεός: 'God'; their non-Godward origin is the ground of their non-hearing.
οὐκnotnegative particle
ἐστέyou arePres Act Indic 2 Pl · εἰμίequative verb (causal clause)→ gnomic presentεἰμί: 'be'; their being not-from-God is the deep cause of their deafness.
48

ἀπεκρίθησαν οἱ Ἰουδαῖοι καὶ εἶπαν αὐτῷ· Οὐ καλῶς λέγομεν ἡμεῖς ὅτι Σαμαρίτης εἶ σὺ καὶ δαιμόνιον ἔχεις;

The Judeans answered and said to him: 'Are we not right to say that you are a Samaritan and have a demon?'

Speech: the Judeans' counter-insult — Samaritan and demon-possessionasyndetonThe Judeans respond to the devastating argument of vv.31–47 with a dual insult: (1) Σαμαρίτης εἶ σύ — 'you are a Samaritan' (an ethnic-religious slur); (2) δαιμόνιον ἔχεις — 'you have a demon' (the standard charge against those who claim supernatural authority illegitimately: cf. 7:20; 10:20). The insult is a rhetorical evasion of Jesus' unanswered challenge in v.46.
ἀπεκρίθησανansweredAor Pass Indic 3 Pl · ἀποκρίνομαιmain verb→ constative aoristἀποκρίνομαι: 'answer.'
οἱtheNominativearticle
ἸουδαῖοιJudeansNominativesubjectἸουδαῖοι: the Judean authorities.
καὶandcoordinating conjunction
εἶπανsaidAor Act Indic 3 Pl · λέγωmain verb→ constative aoristλέγω: 'say.'
αὐτῷto himDativedative of indirect object
Οὐnotnegative particle (expecting positive answer)οὐ in a question expects 'yes' — 'are we not right?'
καλῶςrightlyadverb (manner)καλῶς: 'rightly, well.'
λέγομενwe sayPres Act Indic 1 Pl · λέγωmain verb (question)→ gnomic presentλέγω: 'say.'
ἡμεῖςweNominativeemphatic subject (contrastive)
ὅτιthatcomplementizer (content of λέγομεν)
Σαμαρίτηςa SamaritanNominativepredicate nominative (quoted)Σαμαρίτης: 'a Samaritan'; an ethnic-religious slur — implying heretical, mixed-blood, non-Judean.
εἶyou arePres Act Indic 2 Sg · εἰμίequative verb (quoted)→ gnomic presentεἰμί: 'be.'
σὺyouNominativeemphatic subject (pejorative)
καὶandcoordinating conjunction
δαιμόνιονa demonAccusativedirect object of ἔχειςδαιμόνιον: 'demon, evil spirit'; the charge of demon-possession is the standard accusation against those who claim divine authority illegitimately (7:20; 10:20; Mark 3:22).
ἔχειςyou havePres Act Indic 2 Sg · ἔχωmain verb (quoted)→ gnomic presentἔχω: 'have'; to 'have a demon' = to be under demonic influence.
49

ἀπεκρίθη Ἰησοῦς· Ἐγὼ δαιμόνιον οὐκ ἔχω, ἀλλὰ τιμῶ τὸν πατέρα μου, καὶ ὑμεῖς ἀτιμάζετέ με.

Jesus answered: 'I do not have a demon, but I honor my Father, and you dishonor me.'

Speech: Jesus' refutation — honor vs. dishonorasyndetonAsyndeton. Jesus flatly denies the demon charge (Ἐγὼ δαιμόνιον οὐκ ἔχω) and reframes the issue in terms of honor: he honors (τιμῶ) the Father, and they dishonor (ἀτιμάζετε) him. To dishonor Jesus is to dishonor the Father who sent him (cf. 5:23). Notably, he does not deny the Samaritan charge.
ἀπεκρίθηansweredAor Pass Indic 3 Sg · ἀποκρίνομαιmain verb→ constative aoristἀποκρίνομαι: 'answer.'
ἸησοῦςJesusNominativesubjectἸησοῦς: Jesus.
ἘγὼINominativeemphatic subject (contrastive)ἐγώ: emphatic denial.
δαιμόνιονa demonAccusativedirect objectδαιμόνιον: 'demon'; the charge of v.48.
οὐκnotnegative particle
ἔχωhavePres Act Indic 1 Sg · ἔχωmain verb→ gnomic presentἔχω: 'have'; flat denial of demon possession.
ἀλλὰbutadversative conjunctionἀλλά: strong contrast.
τιμῶI honorPres Act Indic 1 Sg · τιμάωmain verb→ gnomic presentτιμάω: 'honor, esteem'; his ministry is one of honoring the Father.
τὸνtheAccusativearticle
πατέραFatherAccusativedirect object of τιμῶπατήρ: 'Father'; Jesus' constant orientation — toward the Father's honor (cf. 5:23; 7:18).
μουmyGenitivegenitive of possession
καὶandcoordinating conjunction
ὑμεῖςyouNominativeemphatic subject (contrastive)
ἀτιμάζετέdishonorPres Act Indic 2 Pl · ἀτιμάζωmain verb→ progressive presentἀτιμάζω: 'dishonor, treat with contempt'; opposite of τιμάω — to dishonor Jesus is to dishonor the Father (5:23).
μεmeAccusativedirect object
50

ἐγὼ δὲ οὐ ζητῶ τὴν δόξαν μου· ἔστιν ὁ ζητῶν καὶ κρίνων.

But I do not seek my own glory; there is one who seeks and judges.

Speech: Jesus' disinterest in self-glory — the Father as judgeδὲJesus disclaims seeking his own glory (δόξαν — cf. 7:18). He does not retaliate for the dishonor. The elliptical ἔστιν ὁ ζητῶν καὶ κρίνων ('there is one who seeks and judges') refers to the Father — who seeks the glory of the Son and will judge those who dishonor him. Divine vindication is left to God.
ἐγὼINominativeemphatic subject
δὲbutadversative conjunction
οὐnotnegative particle
ζητῶseekPres Act Indic 1 Sg · ζητέωmain verb→ gnomic presentζητέω: 'seek'; Jesus does not seek his own glory (cf. 7:18; 5:41–44).
τὴνtheAccusativearticle
δόξανgloryAccusativedirect objectδόξα: 'glory, honor'; Jesus' glory is given by the Father, not sought by himself.
μουmyGenitivegenitive of possession
ἔστινthere isPres Act Indic 3 Sg · εἰμίexistential verb→ gnomic presentεἰμί: 'be, exist'; existential — there is one who seeks and judges.
the oneNominativearticle (substantivalizing ζητῶν καὶ κρίνων)
ζητῶνwho seeksPres Act Ptc Nom Sg M · ζητέωsubstantival participle (subject)→ progressive presentζητέω: 'seek'; the Father seeks the glory of his Son and will vindicate him.
καὶandcoordinating conjunction
κρίνωνjudgesPres Act Ptc Nom Sg M · κρίνωsubstantival participle (coordinated)→ progressive presentκρίνω: 'judge'; the Father is both seeker (of Jesus' glory) and judge (of those who dishonor him).
51

ἀμὴν ἀμὴν λέγω ὑμῖν, ἐάν τις τὸν ἐμὸν λόγον τηρήσῃ, θάνατον οὐ μὴ θεωρήσῃ εἰς τὸν αἰῶνα.

Truly, truly, I say to you, if anyone keeps my word, he will never see death forever.

Speech: the solemn ἀμὴν ἀμὴν promise — word-keeping and eternal lifeasyndetonThe double ἀμὴν ἀμὴν formula introduces a solemn pronouncement. The condition (ἐάν τις τὸν ἐμὸν λόγον τηρήσῃ — third-class conditional, subjunctive) is τήρησις ('keeping') of Jesus' λόγος — active, faithful, ongoing observance. The apodosis uses the emphatic οὐ μή + subjunctive: 'will certainly never see death.' θεωρήσῃ ('see, behold') may indicate more than physical death — the spiritual reality of deathly separation from God. The phrase εἰς τὸν αἰῶνα ('forever') strengthens the promise. The crowd in v.52 will hear this as a claim to supersede Abraham and the prophets.
ἀμὴνtrulysolemn affirmation (doubled)ἀμήν: 'truly, verily'; the uniquely Johannine doubled form introduces solemn authoritative pronouncements.
ἀμὴνtrulysolemn affirmation (doubled)
λέγωI sayPres Act Indic 1 Sg · λέγωmain verb (performative)→ performative presentλέγω: 'say'; performative — the speaking is the act.
ὑμῖνto youDativedative of indirect object
ἐάνifconditional conjunction (third-class)ἐάν + subj. = third-class conditional, open to fulfillment.
τιςanyoneNominativeindefinite pronoun (subject of protasis)τις: 'anyone'; universal scope.
τὸνtheAccusativearticle
ἐμὸνmyAccusativepossessive adjective (attributive)ἐμός: 'my, mine'; emphatic possessive.
λόγονwordAccusativedirect object of τηρήσῃλόγος: 'word, message'; the whole of Jesus' teaching as an authoritative body to be kept.
τηρήσῃkeepsAor Act Subj 3 Sg · τηρέωmain verb (protasis, subjunctive)→ constative aorist (subj.)τηρέω: 'keep, observe, guard'; the aorist subjunctive in the condition covers the whole act of keeping. In John, τηρεῖν τὸν λόγον is the mark of genuine discipleship (14:23–24; 15:20; 17:6).
θάνατονdeathAccusativedirect object of θεωρήσῃθάνατος: 'death'; the full range of spiritual and physical death — separation from the life of God.
οὐnevernegative particle (with μή for strong negation)οὐ μή + subj. = emphatically 'will certainly never.'
μὴnotnegative particle (double negation)
θεωρήσῃseeAor Act Subj 3 Sg · θεωρέωmain verb (apodosis, emphatic negation)→ constative aorist (subj.)θεωρέω: 'see, behold, observe'; slightly more contemplative than ὁράω; 'will never behold death' — both physical and spiritual.
εἰςforpreposition + accusative (temporal — εἰς τὸν αἰῶνα = forever)
τὸνtheAccusativearticle
αἰῶναageAccusativetemporal accusative (after εἰς)αἰών: 'age, eternity'; εἰς τὸν αἰῶνα = 'forever, into the age.' The promise is unconditional in its temporal scope.
52

εἶπαν αὐτῷ οἱ Ἰουδαῖοι· Νῦν ἐγνώκαμεν ὅτι δαιμόνιον ἔχεις. Ἀβραὰμ ἀπέθανεν καὶ οἱ προφῆται, καὶ σὺ λέγεις· Ἐάν τις τὸν λόγον μου τηρήσῃ, οὐ μὴ γεύσηται θανάτου εἰς τὸν αἰῶνα.

The Judeans said to him: 'Now we know that you have a demon. Abraham died, and the prophets; and you say, "If anyone keeps my word, he will never taste death forever."'

Speech: the Judeans' incredulous rejection — citing Abraham and the prophetsasyndetonThe Judeans interpret Jesus' promise (v.51) woodenly and literally: if Abraham died and the prophets died, then Jesus' claim to grant exemption from death is clinching proof of demon possession. The subtle shift from θεωρήσῃ ('see') in Jesus' promise to γεύσηται ('taste') in their paraphrase is interesting — 'taste death' (γεύομαι θανάτου) is a Semitic idiom for dying. They report his claim accurately in substance, reinforcing the Johannine irony: the crowd is right that the claim is extraordinary, wrong in concluding it is demonic.
εἶπανsaidAor Act Indic 3 Pl · λέγωmain verb→ constative aoristλέγω: 'say.'
αὐτῷto himDativedative of indirect object
οἱtheNominativearticle
ἸουδαῖοιJudeansNominativesubjectἸουδαῖοι: the Judean interlocutors.
Νῦνnowtemporal adverb (inferential — 'now at last')νῦν: 'now'; inferential — they draw a (wrong) conclusion from v.51.
ἐγνώκαμενwe knowPf Act Indic 1 Pl · γινώσκωmain verb→ intensive perfectγινώσκω: 'know'; intensive perfect — 'we have come to know and now know for certain.' Ironically, their 'knowledge' is false.
ὅτιthatcomplementizer
δαιμόνιονa demonAccusativedirect object of ἔχειςδαιμόνιον: 'demon'; they repeat the charge of v.48 with new confidence.
ἔχειςyou havePres Act Indic 2 Sg · ἔχωmain verb (content clause)→ gnomic presentἔχω: 'have.'
ἈβραὰμAbrahamNominativesubject of ἀπέθανενἈβραάμ: Abraham; the patriarch — their supreme example, whose death is supposed to disprove Jesus' promise.
ἀπέθανενdiedAor Act Indic 3 Sg · ἀποθνῄσκωmain verb→ constative aoristἀποθνῄσκω: 'die'; the historical fact of Abraham's death is their trump card.
καὶandcoordinating conjunction
οἱtheNominativearticle
προφῆταιprophetsNominativesubject (coordinated, verb elided)προφήτης: 'prophet'; the prophets also died — the claim seems absurd.
καὶandcoordinating conjunction
σὺyouNominativeemphatic subject (contrastive — 'yet you')
λέγειςsayPres Act Indic 2 Sg · λέγωmain verb→ historical presentλέγω: 'say'; introducing their quotation of Jesus.
Ἐάνifconditional conjunction (third-class)
τιςanyoneNominativeindefinite pronoun (subject)
τὸνtheAccusativearticle
λόγονwordAccusativedirect objectλόγος: 'word'; the Judeans accurately paraphrase Jesus' promise.
μουmyGenitivegenitive of possession
τηρήσῃkeepsAor Act Subj 3 Sg · τηρέωmain verb (protasis)→ constative aorist (subj.)τηρέω: 'keep, observe.'
οὐnevernegative particle (with μή)
μὴnotnegative particle (double negation)
γεύσηταιtasteAor Mid Subj 3 Sg · γεύομαιmain verb (apodosis)→ constative aorist (subj.)γεύομαι: 'taste'; γεύεσθαι θανάτου = Semitic idiom for dying (cf. Mark 9:1; Heb 2:9). The Judeans substitute 'taste' for Jesus' 'see' but preserve the substance.
θανάτουdeathGenitivegenitive of object (with γεύσηται)θάνατος: 'death.'
εἰςforpreposition + accusative (temporal)
τὸνtheAccusativearticle
αἰῶναageAccusativetemporal accusative (εἰς τὸν αἰῶνα = forever)αἰών: 'age, eternity'; forever.
53

μὴ σὺ μείζων εἶ τοῦ πατρὸς ἡμῶν Ἀβραάμ, ὅστις ἀπέθανεν; καὶ οἱ προφῆται ἀπέθανον· τίνα σεαυτὸν ποιεῖς;

Are you greater than our father Abraham, who died? And the prophets died! Who do you make yourself out to be?

Speech: escalating challenge — 'are you greater than Abraham?'asyndetonThe question μὴ σὺ μείζων εἶ τοῦ πατρὸς ἡμῶν Ἀβραάμ; (μή expects a negative answer — 'surely you are not greater?') has deep Johannine irony: Jesus IS greater than Abraham, and the rest of the discourse (vv.54–58) will make this explicit by revealing that Abraham himself rejoiced to see Jesus' day. The final question τίνα σεαυτὸν ποιεῖς; ('who do you make yourself out to be?') invites Jesus' climactic self-disclosure.
μὴnotnegative particle (expecting 'no' in question)μή in a question expects a negative answer — 'surely not?'; the Judeans assume the answer is no.
σὺyouNominativeemphatic subject
μείζωνgreaterNominativepredicate adjectiveμέγας (comp. μείζων): 'greater'; the question of comparative greatness. Johannine irony: Jesus is greater, but the interlocutors cannot conceive it.
εἶarePres Act Indic 2 Sg · εἰμίequative verb→ gnomic presentεἰμί: 'be.'
τοῦthanGenitivegenitive of comparison (after μείζων)
πατρὸςfatherGenitivegenitive of comparisonπατήρ: 'father'; οἱ Ἰουδαῖοι claim Abraham as their father (cf. v.39, 53) — the very claim Jesus challenged in vv.37–44.
ἡμῶνourGenitivegenitive of possession
ἈβραάμAbrahamGenitiveappositive to πατρόςἈβραάμ: the patriarch — their appeal to Abraham here will be inverted when Jesus reveals Abraham rejoiced to see his day (v.56).
ὅστιςwhoNominativerelative pronoun (restrictive)ὅστις: 'who, the one who'; qualitative relative — 'such a one as died.'
ἀπέθανενdiedAor Act Indic 3 Sg · ἀποθνῄσκωmain verb (relative clause)→ constative aoristἀποθνῄσκω: 'die.'
καὶandcoordinating conjunction
οἱtheNominativearticle
προφῆταιprophetsNominativesubjectπροφήτης: 'prophet.'
ἀπέθανονdiedAor Act Indic 3 Pl · ἀποθνῄσκωmain verb→ constative aoristἀποθνῄσκω: 'die'; emphatic repetition of the historical deaths of Israel's greatest figures.
τίναwhomAccusativeinterrogative pronoun (predicate accusative)τίς: 'who?'; accusative for the double-accusative construction with ποιεῖς.
σεαυτὸνyourselfAccusativereflexive pronoun (direct object of ποιεῖς)σεαυτός: 'yourself'; the pejorative construction — 'whom are you making yourself (to be)?'
ποιεῖςdo you makePres Act Indic 2 Sg · ποιέωmain verb→ progressive presentποιέω: 'make, do'; τίνα σεαυτὸν ποιεῖς; = 'who do you make yourself out to be?' — an invitation to the self-disclosure of v.58 (cf. 10:33; 19:7).
54

ἀπεκρίθη Ἰησοῦς· Ἐὰν ἐγὼ δοξάσω ἐμαυτόν, ἡ δόξα μου οὐδέν ἐστιν· ἔστιν ὁ πατήρ μου ὁ δοξάζων με, ὃν ὑμεῖς λέγετε ὅτι θεὸς ἡμῶν ἐστίν.

Jesus answered: 'If I glorify myself, my glory is nothing; it is my Father who glorifies me, of whom you say that he is your God.'

Speech: Jesus' response — the Father glorifies him, not himselfasyndetonJesus takes up the question τίνα σεαυτὸν ποιεῖς; (v.53) by denying self-glorification: ἐὰν ἐγὼ δοξάσω ἐμαυτόν, ἡ δόξα μου οὐδέν ἐστιν (cf. 5:31; 7:18). The Father's glorification of him is the only valid δόξα. The sharp irony: ὃν ὑμεῖς λέγετε ὅτι θεὸς ἡμῶν ἐστίν — 'of whom you say he is your God' — implies their claim to know God is hollow, because the Father who glorifies Jesus is the very God they claim as their own but do not know (vv.19, 55).
ἀπεκρίθηansweredAor Pass Indic 3 Sg · ἀποκρίνομαιmain verb→ constative aoristἀποκρίνομαι: 'answer.'
ἸησοῦςJesusNominativesubjectἸησοῦς: Jesus.
Ἐὰνifconditional conjunction (third-class)ἐάν + subj. = third-class conditional.
ἐγὼINominativeemphatic subject
δοξάσωglorifyAor Act Subj 1 Sg · δοξάζωmain verb (protasis)→ constative aorist (subj.)δοξάζω: 'glorify, honor'; self-glorification is illegitimate in the Johannine framework (5:31; 7:18).
ἐμαυτόνmyselfAccusativereflexive pronoun (direct object)ἐμαυτός: 'myself.'
theNominativearticle
δόξαgloryNominativesubject (apodosis)δόξα: 'glory, honor'; self-conferred glory is no real glory.
μουmyGenitivegenitive of possession
οὐδένnothingNominativepredicate nominativeοὐδείς (neut. οὐδέν): 'nothing'; zero value — self-glorification = worthless glory.
ἐστίνisPres Act Indic 3 Sg · εἰμίequative verb (apodosis)→ gnomic presentεἰμί: 'be.'
ἔστινit isPres Act Indic 3 Sg · εἰμίexistential/equative verb (focus construction)→ gnomic presentεἰμί: 'be, exist'; the fronted ἔστιν begins the contrasting positive statement.
theNominativearticle
πατήρFatherNominativesubjectπατήρ: 'Father'; the Father, not Jesus himself, is the source of Jesus' glory.
μουmyGenitivegenitive of possession
the oneNominativearticle (substantivalizing δοξάζων)
δοξάζωνwho glorifiesPres Act Ptc Nom Sg M · δοξάζωattributive participle→ progressive presentδοξάζω: 'glorify'; the Father's ongoing glorification of Jesus is the legitimate basis of his δόξα.
μεmeAccusativedirect object of δοξάζων
ὃνwhomAccusativerelative pronoun (object of λέγετε)ὅς: 'whom'; refers to ὁ πατήρ μου.
ὑμεῖςyouNominativeemphatic subject
λέγετεsayPres Act Indic 2 Pl · λέγωmain verb (relative clause)→ gnomic presentλέγω: 'say'; their claim to know and worship God is the Johannine irony target.
ὅτιthatcomplementizer
θεὸςGodNominativepredicate nominativeθεός: 'God'; their claim — this is our God. Ironically, their God is precisely the Father who glorifies Jesus.
ἡμῶνourGenitivegenitive of possession
ἐστίνisPres Act Indic 3 Sg · εἰμίequative verb (content clause)→ gnomic presentεἰμί: 'be.'
55

καὶ οὐκ ἐγνώκατε αὐτόν, ἐγὼ δὲ οἶδα αὐτόν. κἂν εἴπω ὅτι οὐκ οἶδα αὐτόν, ἔσομαι ὅμοιος ὑμῖν ψεύστης· ἀλλὰ οἶδα αὐτὸν καὶ τὸν λόγον αὐτοῦ τηρῶ.

And you have not known him, but I know him. And if I were to say that I do not know him, I would be like you — a liar; but I know him and I keep his word.

Speech: the knowledge of God — contrast between Jesus and the JudeansκαὶThe aorist perfect ἐγνώκατε (2 pl.) — 'you have not come to know him' — stands against Jesus' present οἶδα αὐτόν. The conditional εἴπω … ψεύστης is striking: Jesus calls himself a liar hypothetically — this is the only possible outcome of denying what is actually the case. The word ψεύστης picks up the characterization of the devil in v.44 (ψεύστης); Jesus refuses to become like the devil's children by lying. The chapter closes in on the climax: Jesus knows the Father, keeps his word (as he demanded of the disciples, v.51), and this is rooted in his pre-Abrahamic existence (v.58).
καὶandcoordinating conjunction
οὐκnotnegative particle
ἐγνώκατεyou have knownPf Act Indic 2 Pl · γινώσκωmain verb→ intensive perfectγινώσκω: 'know, come to know'; the perfect — 'you have not come to know him and therefore do not know him now.' Their claim to know God (v.54) is hollow.
αὐτόνhimAccusativedirect object
ἐγὼINominativeemphatic subject (contrastive)
δὲbutadversative conjunction
οἶδαknowPf Act Indic 1 Sg · οἶδαmain verb→ intensive perfectοἶδα: 'know' (defective perfect used as a present); Jesus' knowledge of the Father is complete and direct — intimate, personal, not derived.
αὐτόνhimAccusativedirect object
κἂνand ifcoordinating conjunction + conditional (crasis: καὶ + ἐάν)κἄν = καὶ ἐάν; the conditional particle signals a hypothetical Jesus explicitly rejects.
εἴπωI sayAor Act Subj 1 Sg · λέγωmain verb (protasis)→ constative aorist (subj.)λέγω: 'say'; the hypothetical — Jesus entertains for argument's sake the possibility of denying his knowledge.
ὅτιthatcomplementizer
οὐκnotnegative particle
οἶδαknowPf Act Indic 1 Sg · οἶδαmain verb (hypothetical content)→ intensive perfectοἶδα: 'know.'
αὐτόνhimAccusativedirect object
ἔσομαιI will beFut Mid Indic 1 Sg · εἰμίmain verb (apodosis)→ predictive futureεἰμί: 'be'; the future — 'I would be' — the consequence of the hypothetical denial.
ὅμοιοςlikeNominativepredicate adjectiveὅμοιος: 'like, similar'; to be like them = to be a liar.
ὑμῖνyouDativedative of comparison (after ὅμοιος)
ψεύστηςa liarNominativepredicate nominative (in apposition to ὅμοιος ὑμῖν)ψεύστης: 'liar'; the same word used of the devil in v.44 — 'liar.' To deny his knowledge of the Father would make Jesus like the devil.
ἀλλὰbutadversative conjunctionἀλλά: strong contrast.
οἶδαI knowPf Act Indic 1 Sg · οἶδαmain verb→ intensive perfectοἶδα: 'know'; repeated for emphasis — he does know him.
αὐτὸνhimAccusativedirect object
καὶandcoordinating conjunction
τὸνtheAccusativearticle
λόγονwordAccusativedirect object of τηρῶλόγος: 'word'; the Father's word — Jesus himself exemplifies the τηρεῖν τὸν λόγον he demanded in v.51.
αὐτοῦhisGenitivegenitive of possession
τηρῶI keepPres Act Indic 1 Sg · τηρέωmain verb→ progressive presentτηρέω: 'keep, observe'; Jesus practices what he preaches — he keeps the Father's word, just as he demands his followers keep his word (v.51).
56

Ἀβραὰμ ὁ πατὴρ ὑμῶν ἠγαλλιάσατο ἵνα ἴδῃ τὴν ἡμέραν τὴν ἐμήν, καὶ εἶδεν καὶ ἐχάρη.

Abraham your father rejoiced that he would see my day; and he saw it and was glad.

Speech: Abraham's prophetic joy — he saw Jesus' dayasyndetonAsyndeton. The argument turns: Abraham — whose death the Judeans used as evidence against Jesus (vv.52–53) — is now invoked as Jesus' witness. ἠγαλλιάσατο ('exulted, rejoiced greatly') indicates Abraham's eschatological vision; ἵνα ἴδῃ ('that he might see') is telic or content-final. 'My day' (τὴν ἡμέραν τὴν ἐμήν) is a Semitic prophetic expression — the day of messianic/divine manifestation. What Abraham 'saw' is debated: perhaps the birth of Isaac as a prefigurement, or a visionary experience of the Messiah's coming. The doubled aorists (εἶδεν καὶ ἐχάρη) are a chiastic response to ἠγαλλιάσατο: he rejoiced / he saw / he was glad.
ἈβραὰμAbrahamNominativesubject (appositive)Ἀβραάμ: the patriarch — Jesus now co-opts their appeal to Abraham as a witness for himself.
theNominativearticle (with πατὴρ ὑμῶν)
πατὴρfatherNominativesubject (predicate / appositive to Ἀβραάμ)πατήρ: 'father'; deliberately echoes their use of 'our father Abraham' (v.53) — now Abraham becomes Jesus' witness, not their trump card.
ὑμῶνyourGenitivegenitive of possession
ἠγαλλιάσατοrejoicedAor Mid Indic 3 Sg · ἀγαλλιάωmain verb→ constative aoristἀγαλλιάω: 'exult, rejoice greatly'; a strong word for joy — the joy of eschatological expectation or fulfillment.
ἵναthatpurpose/content conjunction (with ἴδῃ)ἵνα: 'that, in order that'; telic or content-final — he rejoiced with a view to seeing, or rejoiced that he would see.
ἴδῃhe would seeAor Act Subj 3 Sg · ὁράωmain verb (ἵνα clause)→ constative aorist (subj.)ὁράω: 'see'; what Abraham saw — his prophetic vision of the messianic day — is not specified in John.
τὴνtheAccusativearticle
ἡμέρανdayAccusativedirect object of ἴδῃἡμέρα: 'day'; τὴν ἡμέραν τὴν ἐμήν = 'my day' — the day of messianic manifestation, Jesus' hour of glorification (cf. 12:23).
τὴνtheAccusativearticle (second, marking attributive position)
ἐμήνmyAccusativepossessive adjective (attributive)ἐμός: 'my, mine'; emphatic possessive — the day that belongs to Jesus.
καὶandcoordinating conjunction
εἶδενsawAor Act Indic 3 Sg · ὁράωmain verb→ constative aoristὁράω: 'see'; the vision was granted — Abraham saw Jesus' day.
καὶandcoordinating conjunction
ἐχάρηwas gladAor Pass Indic 3 Sg · χαίρωmain verb→ constative aoristχαίρω: 'rejoice, be glad'; the passive may reflect a divine gift of joy — Abraham was made glad. The doubled aorist forms (εἶδεν καὶ ἐχάρη) mirror ἠγαλλιάσατο — seeing and gladness complete the expectation.
57

εἶπαν οὖν οἱ Ἰουδαῖοι πρὸς αὐτόν· Πεντήκοντα ἔτη οὔπω ἔχεις καὶ Ἀβραὰμ ἑώρακας;

The Judeans therefore said to him: 'You are not yet fifty years old, and have you seen Abraham?'

Speech: the Judeans' incredulous response — temporal impossibilityοὖνThe inferential οὖν ('therefore') draws the Judeans' conclusion from v.56. They misread Jesus: he said Abraham saw his day, but they hear 'you have seen Abraham' — a misunderstanding typical of Johannine irony. 'Not yet fifty years old' is an estimate of Jesus' apparent age (not a precise datum; some early interpreters took it to mean Jesus was nearly fifty, citing Irenaeus, but this is probably a round number meaning 'still a relatively young man'). The deeper irony is that the question will be answered by πρὶν Ἀβραὰμ γενέσθαι ἐγὼ εἰμί in v.58 — which surpasses even what they ask.
εἶπανsaidAor Act Indic 3 Pl · λέγωmain verb→ constative aoristλέγω: 'say.'
οὖνthereforeinferential conjunctionοὖν: 'therefore, then'; inferential — the Judeans draw their (misguided) conclusion from v.56.
οἱtheNominativearticle
ἸουδαῖοιJudeansNominativesubjectἸουδαῖοι: the Judean interlocutors.
πρὸςtopreposition + accusative (directional)
αὐτόνhimAccusativeobject of πρός
ΠεντήκονταfiftyAccusativeaccusative of measure (predicate)πεντήκοντα: 'fifty'; a round number indicating Jesus is still a relatively young man, making his claim to have seen/been seen by Abraham absurd on chronological grounds.
ἔτηyearsAccusativeaccusative of measureἔτος: 'year'; Πεντήκοντα ἔτη = 'fifty years old.'
οὔπωnot yetnegative temporal adverbοὔπω: 'not yet'; the temporal observation — he has not yet reached fifty.
ἔχειςyou havePres Act Indic 2 Sg · ἔχωmain verb→ gnomic presentἔχω: 'have'; πεντήκοντα ἔτη ἔχεις = 'you are fifty years old.' The Judeans note his apparent youth.
καὶandcoordinating conjunction (adversative — 'and yet')
ἈβραὰμAbrahamAccusativedirect object of ἑώρακαςἈβραάμ: the patriarch — they misread Jesus' statement as 'you have seen Abraham.'
ἑώρακαςhave you seenPf Act Indic 2 Sg · ὁράωmain verb (question)→ intensive perfectὁράω: 'see'; the perfect — 'have you ever seen Abraham?' — expressing the permanence of the supposed seeing. The Judeans misunderstand; Jesus said Abraham saw his day (v.56), not that Jesus personally saw Abraham.
58

εἶπεν αὐτοῖς Ἰησοῦς· Ἀμὴν ἀμὴν λέγω ὑμῖν, πρὶν Ἀβραὰμ γενέσθαι ἐγὼ εἰμί.

Jesus said to them: 'Truly, truly, I say to you, before Abraham came into being, I am.'

Speech: the climactic absolute ἐγώ εἰμί — Jesus' eternal pre-existenceasyndetonThe chapter's and discourse's climax. The double ἀμὴν ἀμὴν introduces the most explosive Johannine ἐγώ εἰμί utterance. The grammatical asymmetry is deliberate and unreducible: πρὶν Ἀβραὰμ γενέσθαι ('before Abraham came into being') uses the aorist infinitive γενέσθαι — Abraham's temporal, contingent entry into existence — set against the absolute present ἐγὼ εἰμί ('I am'), which refuses the past tense ('I was') that grammar would demand if Jesus were claiming mere anteriority. The present ἐγώ εἰμί asserts timeless, uncreated existence — I am (right now, absolutely, without beginning), before and beyond Abraham's temporal coming-into-being. This is the third absolute ἐγώ εἰμί of chapter 8 (cf. vv.24, 28) and directly echoes Exod 3:14 LXX (ἐγώ εἰμι ὁ ὤν) and the Deutero-Isaianic 'I am he' (Isa 41:4; 43:10, 13; 46:4; 48:12 LXX). The crowd's response — stone-picking (v.59) — confirms they understood it as a claim to divine identity, capital blasphemy under Lev 24:16.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb→ constative aoristλέγω: 'say.'
αὐτοῖςto themDativedative of indirect object
ἸησοῦςJesusNominativesubjectἸησοῦς: Jesus.
Ἀμὴνtrulysolemn affirmation (doubled)ἀμήν: 'truly, verily'; the double formula introduces the most solemn pronouncement of the discourse.
ἀμὴνtrulysolemn affirmation (doubled)
λέγωI sayPres Act Indic 1 Sg · λέγωmain verb (performative)→ performative presentλέγω: 'say'; performative present.
ὑμῖνto youDativedative of indirect object
πρὶνbeforetemporal conjunction/preposition (+ infinitive)πρίν: 'before'; takes an infinitive — πρὶν … γενέσθαι = 'before … to come into being.' The temporal clause sets Abraham's existence as the limit Jesus transcends.
ἈβραὰμAbrahamAccusativeaccusative subject of infinitive (γενέσθαι)Ἀβραάμ: the patriarch; the accusative is the subject of the infinitive γενέσθαι — 'before Abraham came into being.'
γενέσθαιto come into beingAor Mid Inf · γίνομαιinfinitive (complement of πρίν)→ constative aoristγίνομαι: 'come into being, become, be born'; the aorist infinitive marks Abraham's temporal, contingent entrance into existence — γενέσθαι is the word for creaturely becoming. The contrast with the present ἐγώ εἰμί (which refuses a past tense) is the heart of the verse's grammar.
ἐγὼINominativeabsolute subject (ἐγώ εἰμι formula)ἐγώ: the emphatic pronoun forms with εἰμί the absolute divine self-identification; 'I' as such, prior to and transcending all creaturely existence.
εἰμίamPres Act Indic 1 Sg · εἰμίabsolute ἐγώ εἰμί (third and climactic in ch.8; no predicate)→ gnomic/timeless presentεἰμί: 'be'; the present tense where grammar demands a past ('I was') is the theological nerve of the verse: Jesus does not say ἐγὼ ἤμην ('I was before Abraham') but ἐγὼ εἰμί — 'I am' — asserting timeless, uncreated divine existence, not mere chronological priority. This absolute ἐγώ εἰμί without predicate evokes Exod 3:14 LXX (ἐγώ εἰμι ὁ ὤν — 'I am the one who is') and the Deutero-Isaianic divine self-identification: 'I am he' (Isa 41:4; 43:10, 13; 46:4; 48:12 LXX: ἐγώ εἰμι). The crowd's reaction — stone-picking — confirms the claim was understood as a divine name-claim (cf. Lev 24:16). This is the third absolute ἐγώ εἰμί of the chapter (cf. vv.24, 28) and the most explicit.
59

ἦραν οὖν λίθους ἵνα βάλωσιν ἐπ᾽ αὐτόν· Ἰησοῦς δὲ ἐκρύβη καὶ ἐξῆλθεν ἐκ τοῦ ἱεροῦ.

They therefore picked up stones to throw at him; but Jesus was hidden and went out from the temple.

Narrative: the crowd's response — stone-picking, and Jesus' hidden departureοὖνThe inferential οὖν ('therefore') connects directly to v.58 — stone-picking is the logical conclusion the crowd draws from ἐγὼ εἰμί (capital blasphemy under Lev 24:16: 'Whoever blasphemes the name of the LORD shall surely be put to death; all the congregation shall stone him'). The attempt at stoning fails: Ἰησοῦς δὲ ἐκρύβη — the passive 'was hidden' suggests divine agency; Jesus' hour has not yet come (cf. 7:30; 8:20). He 'went out from the temple' — the departure echoes the earlier hiddenness of 7:10 and anticipates the definitive departure/glorification. The chapter closes on the unresolved tension between the absolute divine claim and the violent rejection.
ἦρανpicked upAor Act Indic 3 Pl · αἴρωmain verb→ constative aoristαἴρω: 'lift, take up, pick up'; ἦραν λίθους = 'they picked up stones' — for stoning (cf. 10:31; 11:8).
οὖνthereforeinferential conjunctionοὖν: 'therefore'; the crowd's action is a direct consequence of v.58.
λίθουςstonesAccusativedirect objectλίθος: 'stone'; for capital execution by stoning — the penalty for blasphemy (Lev 24:16).
ἵναtopurpose conjunctionἵνα + subj. = purpose — 'in order to throw.'
βάλωσινthrowAor Act Subj 3 Pl · βάλλωmain verb (purpose clause)→ constative aorist (subj.)βάλλω: 'throw, cast'; the purpose of the stone-picking — to stone Jesus for blasphemy.
ἐπ᾽atpreposition + accusative (directional)ἐπί + acc. = 'at, upon.'
αὐτόνhimAccusativeobject of ἐπ᾽
ἸησοῦςJesusNominativesubjectἸησοῦς: Jesus.
δὲbutadversative conjunction
ἐκρύβηwas hiddenAor Pass Indic 3 Sg · κρύπτωmain verb→ constative aoristκρύπτω: 'hide'; the passive ἐκρύβη implies divine agency — Jesus was hidden (by God, or by a miraculous intervention): his hour had not yet come (7:30; 8:20). The intransitive reading ('hid himself') is also possible.
καὶandcoordinating conjunction
ἐξῆλθενwent outAor Act Indic 3 Sg · ἐξέρχομαιmain verb→ constative aoristἐξέρχομαι: 'go out, depart'; Jesus departs from the temple — the discourse is complete.
ἐκfrompreposition + genitive (directional)
τοῦtheGenitivearticle
ἱεροῦtempleGenitivegenitive (object of ἐκ)ἱερόν: 'temple complex' (as distinct from ναός, the sanctuary proper); Jesus exits the whole temple precinct — the setting of the entire discourse (cf. 8:20 in the treasury). The chapter ends on his departure and the stymied violence.