ὑμεῖς φωνεῖτέ με, ὁ διδάσκαλος καὶ ὁ κύριος, καὶ καλῶς λέγετε· εἰμὶ γὰρ.
In this luminous fragment of dialogue from the Upper Room Discourse (John 13:13), Jesus responds to his disciples’ respectful address with a quiet theological affirmation. The structure of the verse is deceptively simple, yet it contains a rich grammatical phenomenon that reveals much about how identity and role are linguistically anchored in Koine Greek: the double nominative construction.
This feature—often overlooked by beginning students as mere repetition—is in fact a deliberate syntactic choice that carries both semantic weight and rhetorical emphasis. Let us examine closely how this structure functions within the verse and what it tells us about the speaker’s self-understanding.
The Address and Its Echo
The verse opens with a direct quotation:
> ὑμεῖς φωνεῖτέ με, ὁ διδάσκαλος καὶ ὁ κύριος
> “You call me, ‘The Teacher and the Lord.’”
Here, the pronoun ὑμεῖς (“you”) stands at the beginning for emphasis, drawing attention to the subjectivity of the disciples’ speech act. The verb φωνεῖτέ (“you call”) is present active indicative, second person plural, from φωνέω, meaning “to call out” or “to name.” It carries an ongoing, habitual aspect—this is not a one-time designation but the way they consistently refer to him.
Following the object με (“me”), we encounter two nominative masculine singular nouns: ὁ διδάσκαλος and ὁ κύριος. These are predicate nominatives dependent on the implied content of the calling—they specify what the disciples are calling Jesus.
But here’s where the linguistic richness unfolds.
Double Nominatives: Titles Anchored in Reality
The phrase ὁ διδάσκαλος καὶ ὁ κύριος appears after the object με, forming a structure known as a double nominative. In English, we might expect something like “You call me Teacher and Lord,” but in Greek, the titles themselves appear in the nominative case, not the accusative.
Why?
Because these titles are not merely objects of naming; they are predicates of identity, asserting something true about the speaker. This is not just a label being applied—it is a truth claim embedded in grammar.
The double nominative construction typically occurs when a verb of naming or calling is used, and the language elevates the title beyond mere appellation into a statement of ontological or functional reality. In other words, Jesus is not just being called “Teacher and Lord”—he is Teacher and Lord.
This subtle grammatical shift underscores a deeper theological point: the disciples’ speech reflects a reality already in place.
Morphology Breakdown
Let’s walk through each word morphologically, focusing especially on those that carry the grammatical load:
| Word | Morphology | Literal Translation | Grammatical Notes |
|---|---|---|---|
| ὑμεῖς | Pronoun, personal, second person plural, nominative | You | Emphatic placement at the beginning |
| φωνεῖτε | V-PAN-2P (Verb – Present Active Indicative – 2nd Person Plural) | You call | Action in progress, indicating habitual or continuous addressing |
| με | Pronoun, personal, first person singular, accusative | Me | Direct object of the verb |
| ὁ διδάσκαλος | N-NMSm (Noun – Nominative Masculine Singular) + Article | The teacher | Predicate nominative linked to the subject via the verb of calling |
| ὁ κύριος | N-NMSm + Article | The lord | Second predicate nominative, joined by καὶ |
| καλῶς | ADV (Adverb) | Well / rightly | Modifies the verb λέγετε |
| λέγετε | V-PAN-2P | You say | Present tense emphasizes the current validity of their declaration |
| εἰμὶ | V-PXI-1S (Verb – Present Infinitive – 1st Person Singular) | I am | Used predicatively to affirm the truth of the titles |
| γὰρ | CONJ | For | Provides explanation or reasoning |
“I Am”: The Verb That Binds Truth to Title
The final clause, εἰμὶ γὰρ, serves as a divine affirmation. Though short, it carries the full force of existential assertion. The verb εἰμί (“I am”) is in the present tense, linking the speaker directly to the titles mentioned earlier.
It could be rendered:
> “…for I am [indeed He whom you call].”
There is no explicit subject because the subject is self-evident in context. The form εἰμὶ is first person singular present tense of εἰμί, and its use here echoes the divine name revealed in Exodus 3:14: “I AM WHO I AM.”
While John’s Gospel famously uses ἐγὼ εἰμί (“I am”) in explicit “I am” statements, even in this more elliptical form, the verb still resonates with theological depth. It confirms that the titles are not flattery or convention—they are descriptors of reality.
Particles That Shape Meaning
Note the presence of γὰρ at the end. As a postpositive conjunction, it cannot stand first in the sentence, and its function here is explanatory: “for indeed,” or “because in fact.” It reinforces the truth of the previous assertion and grounds the speaker’s identity in reality.
Also, the comma before ὁ διδάσκαλος creates a pause, allowing the reader to hear the disciples’ address as a quoted title, rather than a direct predicate. This punctuation enhances the performative nature of the language—Jesus is quoting them, then confirming the truth of their words.
Final Reflection: Echoes of the Imperfect
Though our verse does not contain the imperfect tense, it invites reflection on how identity is shaped through language over time. The present tense verbs φωνεῖτε and λέγετε suggest ongoing action—an ever-renewing acknowledgment of Jesus’ authority and role. The double nominative construction ensures that this recognition is not merely verbal but ontological.
So, while the disciples may have thought they were simply honoring Jesus with titles, the grammar reveals a deeper truth: they are speaking reality into being, echoing the very Word who was in the beginning with God.
And in the quiet affirmation, “εἰμὶ γὰρ”, we hear the voice of One who is not only addressed rightly—but is Truth itself.
