12:1 {Jesus therefore} (Iˆsous oun). Here oun is not causal, but simply copulative and transitional, "and so" (Bernard), as often in John (1:22, etc.).
{Six days before the passover} (pro hex hˆmer“n tou pascha). This idiom, transposition of pro, is like the Latin use of "ante", but it occurs in the old Doric, in the inscriptions and the papyri. See Am 1:1 for it also (cf. Moulton, "Proleg"., pp. 100ff.; Robertson, "Grammar", pp. 621f.). If the crucifixion was on Friday, as seems certain from both John and the Synoptics, then six days before would be the Jewish Sabbath preceding or more probably the Friday afternoon before, since Jesus would most likely arrive before the Sabbath. Probably we are to put together in one scene for the atmosphere Joh 11:55-57; Joh 12:1, 9-11.
{Came to Bethany, where Lazarus was, whom Jesus raised from the dead} (ˆtlhen eis Bˆthanian, hopou ˆn Lazaros, hon ˆgeiren ek nekr“n Iˆsous). Each phrase explains the preceding. There is no reason for thinking this a gloss as Bernard does. It was a place of danger now after that great miracle and the consequent rage of the Sanhedrin (12:9-11). The crowd of eager spectators to see both Lazarus and Jesus would only intensify this rage.

12:2 {So they made him a supper there} (epoiˆsan oun aut“i deipnon ekei). Here again oun is not inferential, but merely transitional. This supper is given by Mark (Mr 14:3-9) and Matthew (Mt 26:6-13) just two days (Mr 14:1) before the passover, that is on our Tuesday evening (beginning of Jewish Wednesday), while John mentions (12:2-9) it immediately after the arrival of Jesus in Bethany (12:1). One must decide which date to follow. Mark and Matthew and Luke follow it with the visit of Judas to the Sanhedrin with an offer to betray Jesus as if exasperated by the rebuke by Jesus at the feast. Bernard considers that John "is here more probably accurate." It all turns on John's purpose in putting it here. This is the last mention of Jesus in Bethany and he may have mentioned it proleptically for that reason as seems to me quite reasonable. Westcott notes that in chapter 12 John closes his record of the public ministry of the Lord relative to the disciples at this feast (1-11), to the multitude in the triumphal entry (12-19), to the world outside in the visit of the Greeks (20-36a), and with two summary judgements (36b-50). There is no further reason to refer to the feast in the house of another Simon when a sinful woman anointed Jesus (Lu 7:36-50). It is no credit to Luke or to John with Mark and Matthew to have them all making a jumble like that. There were two anointings by two absolutely different women for wholly different purposes. See the discussion on Luke for further details.
{And Martha served} (kai hˆ Martha diˆkonei). Imperfect active of diakone“, picturing Martha true to the account of her in Lu 10:40 (pollˆn diakonian, diakonein as here). But this fact does not show that Martha was the wife of this Simon at all. They were friends and neighbours and Martha was following her bent. It is Mark (Mr 14:3) and Matthew (Mt 26:6) who mention the name of the host. It is not Simon the Pharisee (Lu 7:36), but Simon the leper (Mr 14:3; Mt 26:6) in whose house they meet. The name is common enough. The Simon in Luke was sharply critical of Jesus; this one is full of gratitude for what Jesus has done for him.
{That sat at meat} (t“n anakeimen“n). "That lay back," reclined as they did, articular participle (ablative case after ek) of the common verb anakeimai. Perhaps Simon gave the feast partly in honour of Lazarus as well as of Jesus since all were now talking of both (Joh 12:9). It was a gracious occasion. The guests were Jesus, the twelve apostles, and Martha, Mary, and Lazarus.

12:3 {A pound} (litran). Latin "libra", late "Koin‚" (Polybius, Plutarch) word with weight of 12 ounces, in N.T. only here and 19:39. Mark (Mr 14:3) and Matthew (Mt 26:7) have alabaster cruse.
{Of ointment of spikenard} (murou nardou pistikˆs). "Of oil of nard." See already 11:2 for murou (also Mt 26:7). Nard is the head or spike of an East Indian plant, very fragrant. Occurs also in Mr 14:3. Pistikˆs here and in Mr 14:3 probably means genuine (pistikos, from pistos, reliable). Only two instances in the N.T.
{Very precious} (polutimou). Old compound adjective (polus, much, timˆ), in N.T. only here, Mt 13:46; 1Pe 1:7. Mark has polutelous (very costly). Matthew (Mt 26:7) has here barutimou of weighty value (only N.T. instance).
{Anointed} (ˆleipsen). First aorist active indicative of aleiph“, old word (Mr 16:1).
{The feet} (tous podas). Mark (Mr 14:3) and Matthew (Mt 26:7) have "his head." Why not both, though neither Gospel mentions both? The Latin MS. "fuldensis" and the Syriac Sinatic do give both head and feet here.
{Wiped} (exemaxen). First aorist active indicative of ekmass“, old verb to wipe off already in 11:2; Lu 7:38,44.
{With her hair} (tais thrixin autˆs). Instrumental plural. It is this item that is relied on largely by those who identify Mary of Bethany with the sinful woman in Luke 7 and with Mary Magdalene. It is no doubt true that it was usually considered immodest for a woman to wear her hair loose. But it is not impossible that Mary of Bethany in her carefully planned love-offering for Jesus on this occasion was only glad to throw such a punctilio to the winds. Such an act on this occasion does not brand her a woman of loose character.
{Was filled with the odour of the ointment} (eplˆr“thˆ ek tˆs osmˆs tou murou). Effective first aorist passive of plˆro“ and a natural result.

12:4 {Judas Iscariot} (Ioudas ho Iskari“tˆs). See ho Iskari“tˆs in 14:22. See 6:71; 13:1 for like description of Judas save that in 6:71 the father's name is given in the genitive, Sim“nos and Iskari“tou (agreeing with the father), but in 13:1 Iskari“tˆs agrees with Ioudas, not with Sim“nos. Clearly then both father and son were called "Iscariot" or man of Kerioth in the tribe of Judah (Jos 15:25). Judas is the only one of the twelve not a Galilean.
{One of his disciples} (heis t“n mathˆt“n autou). Likewise in 6:71, only there ek is used after heis as some MSS. have here. This is the shameful fact that clung to the name of Judas.
{Which should betray him} (ho mell“n auton paradidonai). John does not say in 6:71 (emellen paradidonai auton) or here that Judas "was predestined to betray Jesus" as Bernard suggests. He had his own responsibility for his guilt as Jesus said (Mt 26:24). Mell“ here simply points to the act as future, not as necessary. Note the contrast between Mary and Judas. "Mary in her devotion unconsciously provides for the honour of the dead. Judas in his selfishness unconsciously brings about the death itself" (Westcott).

12:5 {Sold} (eprathˆ). First aorist passive indicative of piprask“, old verb to sell (Mt 13:46).
{For three hundred pence} (triakosi“n dˆnari“n). Genitive of price. Same item in Mr 14:5, while in Mt 26:9 it is simply "for much" (pollou). But all three have "given to the poor" (edothˆ pt“chois). First aorist passive indicative of did“mi with dative case pt“chois (note absence of the article, poor people), real beggars, mendicants (Mt 19:21; Lu 14:13). But only John singles out Judas as the one who made the protest against this waste of money while Mark says that "some" had indignation and Matthew has it that "the disciples" had indignation. Clearly Judas was the spokesman for the group who chimed in and agreed with his protest. The amount here spent by Mary (ten guineas) would equal a day labourer's wages for a year (Dods).

12:6 {Not because he cared for the poor} (ouch hoti peri t“n pt“ch“n emelen aut“i). Literally, "not because it was a care to him concerning the poor" (impersonal imperfect of melei, it was a care). John often makes explanatory comments of this kind as in 2:21f.; 7:22,39.
{But because he was a thief} (alle hoti kleptˆs ˆn). Clearly the disciples did not know then that Judas was a petty thief. That knowledge came later after he took the bribe of thirty pieces of silver for betraying Jesus (Mt 26:15), for the disciples did not suspect Judas of treachery (13:28f.), let alone small peculations. There is no reason for thinking that John is unfair to Judas. "Temptation commonly comes through that for which we are naturally fitted" (Westcott). In this case Judas himself was "the poor beggar" who wanted this money.
{And having the bag took away what was put therein} (kai to gl“ssokomon ech“n ta ballomena ebastazen). This is the correct text. This compound for the earlier gl“ssokomeion (from gl“ssa, tongue, and kome“, to tend) was originally a receptacle for the tongues or mouth-pieces of wind instruments. The shorter form is already in the Doric inscriptions and is common in the papyri for "money-box" as here. It occurs also in Josephus, Plutarch, etc. In N.T. only here and 13:29 in same sense about Judas. Ballomena is present passive participle (repeatedly put in) of ball“, to cast or fling. The imperfect active (custom) of bastaz“, old verb to pick up (Joh 10:31), to carry (19:17), but here and 20:15 with the sense to bear away as in Polybius, Josephus, Diogenes Laertes, and often so in the papyri.

12:7 {Suffer her to keep it against the day of my burying} (Aphes autˆn, hina eis tˆn hˆmeran tou entaphiasmou mou tˆrˆsˆi auto). This reading (hina tˆrˆsˆi, purpose clause with hina and first aorist active subjunctive of tˆre“) rather than that of the Textus Receptus (just tetˆreken, perfect active indicative) is correct. It is supported by Aleph B D L W Theta. The hina can be rendered as above after aphes according to "Koin‚" idiom or more probably: "Let her alone: it was that," etc. (supplying "it was"). Either makes good sense. The word entaphiasmos is a later and rare substantive from the late verb entaphiaz“, to prepare for burial (Mt 26:12; Joh 19:40), and means preparation for burial. In N.T. only here and Mr 14:8. "Preparation for my burial" is the idea here and in Mark. The idea of Jesus is that Mary had saved this money to use in preparing his body for burial. She is giving him the flowers before the funeral. We can hardly take it that Mary did not use all of the ointment for Mark (Mr 14:3) says that she broke it and yet he adds (Mr 14:8) what John has here. It is a paradox, but Jesus is fond of paradoxes. Mary has kept this precious gift by giving it now beforehand as a preparation for my burial. We really keep what we give to Christ. This is Mary's glory that she had some glimmering comprehension of Christ's death which none of the disciples possessed.

12:8 {Ye have always} (pantote echete). Jesus does not discredit gifts to the poor at all. But there is relativity in one's duties.
{But me ye have not always} (eme de ou pantote echete). This is what Mary perceived with her delicate woman's intuition and what the apostles failed to understand though repeatedly and plainly told by Jesus. John does not mention the precious promise of praise for Mary preserved in Mr 14:9; Mt 26:13, but he does show her keen sympathetic insight and Christ's genuine appreciation of her noble deed. It is curiously mal-a-propos surely to put alongside this incident the other incident told long before by Luke (Lu 7:35ff.) of the sinful woman. Let Mary alone in her glorious act of love.

12:9 {The common people} (ho ochlos polus). This is the right reading with the article ho, literally, "the people much or in large numbers." One is reminded of the French idiom. Gildersleeve ("Syntax", p. 284) gives a few rare examples of the idiom ho anˆr agathos. Westcott suggests that ochlos polus came to be regarded as a compound noun. This is the usual order in the N.T. rather than polus ochlos (Robertson, "Grammar", p. 774). Mark (Mr 12:37) has ho polus ochlos. Moulton ("Proleg"., p. 84) terms ho ochlos polus here and in verse 12 "a curious misplacement of the article." John's use of ochlos is usually the common crowd as "riff-raff."
{That he was} (hoti estin). Present active indicative retained in indirect discourse after the secondary tense (egn“, second aorist active indicative of gin“sk“). These "Jews" are not all hostile to Jesus as in 5:10; 6:41, etc., but included some who were friendly (verse 11).
{But that they might see Lazarus also} (all' hina kai ton Lazaron id“sin). Purpose clause with hina and second aorist active subjunctive of hora“. Motive enough to gather a great crowd, to see one raised from the dead (cf. verse 1 for the same phrase, "whom he had raised from the dead"). Some of the very witnesses of the raising of Lazarus will bear witness later (verse 17). It was a tense situation.

12:10 {The chief priests took counsel} (ebouleusanto hoi archiereis). First aorist middle indicative of bouleu“, old verb, seen already in 11:53 which see. The whole Sanhedrin (7:32) had decided to put Jesus to death and had asked for information concerning him (11:57) that might lead to his arrest, but the Sadducees were specially active now to accomplish the death of Lazarus also (hina with first aorist active subjunctive of apoktein“ as in 11:53). Perhaps they argued that, if they should kill both Jesus and Lazarus, then Lazarus would remain dead. The raising of Lazarus has brought matters to a crisis. Incidentally, it may be observed that here we may see the reason why the Synoptics do not tell the story of the raising of Lazarus, if he was still living (cf. the case of Malchus's name in Joh 18:10).

12:11 {Because that} (hoti). Causal use of hoti.
{By reason of him} (di' auton). "Because of him," regular idiom, accusative case with dia.
{Went away} (hupˆgon). Cf. 6:67 for this verb. Inchoative imperfect active of hupag“, "began to withdraw" as happened at the time of the raising of Lazarus (11:45f.) and the secession was still going on.
{And believed on Jesus} (kai episteuon eis ton Iˆsoun). Imperfect active of pisteu“ (note aorist in 11:45). There was danger of a mass movement of the people to Jesus.

12:12 {On the morrow} (tˆi epaurion). Locative case. Supply hˆmerƒi (day) after the adverb epaurion ("on the tomorrow day"). That is on our Sunday, Palm Sunday.
{A great multitude} (ho ochlos polus). Same idiom rendered "the common people" in verse 9 and should be so translated here.
{That had come} (ho elth“n). Second aorist active participle, masculine singular of erchomai agreeing with ochlos, "that came."
{When they heard} (akousantes). First aorist active masculine plural participle of akou“, construction according to sense (plural, though ochlos singular).
{Was coming} (erchetai). Present middle indicative of erchomai retained in indirect discourse after a secondary tense. It is a vivid picture. What they heard was: "Jesus is coming into Jerusalem." He is defying the Sanhedrin with all their public advertisement for him.

12:13 {Took} (elabon). Second aorist active indicative of lamban“.
{The branches of the palm-trees} (ta baia t“n phoinik“n). Phoinix is an old word for palm-tree (Re 7:9 for the branches) and in Ac 27:12 the name of a city. Baion is apparently a word of Egyptian origin, palm branches, here only in N.T., but in the papyri and I Macc. 13:51. Here we have "the palm branches of the palm-trees." The use in 1 Macc. 13:51 (cf. II Macc. 10:7) is in the account of Simon's triumphal entry into Jerusalem. Bernard notes that to carry palms was a mark of triumphant homage to a victor or a king (Re 7:9). Palm-trees grew on the Mount of Olives (Mr 11:8) on the road from Bethany to Jerusalem. The crowds (one in front and one behind, Mr 11:9; Mt 21:9; Joh 2:18) cut the branches as they came (Mt 21:8). {To meet him} (eis hupantˆsin aut“i). Literally, {for a meeting} (hupantˆsis, late word from the verb hupanta“, Mt 8:28; Joh 11:20,30; 12:18, in the papyri, but only here in the N.T.) with him" (aut“i, associative instrumental case after hupantˆsin as after the verb in verse 18). It was a scene of growing excitement.
{And cried out} (kai ekraugazon). Imperfect active of kraugaz“, old and rare verb (from kraugˆ) as in Mt 12:19; Joh 19:15.
{Hosannah} (H“sannah). Transliteration of the Hebrew word meaning "Save now." The LXX renders it by S“son dˆ (Save now).
{Blessed is he that cometh in the name of the Lord} (eulogˆmenos ho erchomenos en onomati kuriou). Perfect passive participle of euloge“. Quotation from Ps 118:25f., written, some think, for the dedication of the second temple, or, as others think, for the feast of tabernacles after the return (Ezr 3:1f.). It was sung in the processional recitation then as a welcome to the worshippers. Here the words are addressed to the Messiah as is made plain by the addition of the words, "even the king of Israel" (kai ho basileus tou Israˆl) as Nathanael called him (1:49). Jesus is here hailed by the multitudes as the long-looked for Messiah of Jewish hope and he allows them so to greet him (Lu 19:38-40), a thing that he prevented a year before in Galilee (Joh 6:14f.). It is probable that "in the name of the Lord" should be taken with "blessed" as in De 21:5; 2Sa 6:18; 1Ki 22:16; 2Ki 2:24. The Messiah was recognized by Martha as the Coming One (Joh 11:27) and is so described by the Baptist (Mt 11:3). Mark (Mr 11:10) adds "the kingdom that cometh" while Luke (19:38) has "the king that cometh." "It was this public acclamation of Jesus as King of Israel or King of the Jews which was the foundation of the charge made against him before Pilate (18:33)" (Bernard).

12:14 {Found} (heur“n). Second aorist active participle of heurisk“. Through the disciples, of course, as in Mr 11:2-6 (Mt 21:2-3,6; Lu 19:30f.).
{A young ass} (onarion). Late diminutive of onos, in Epictetus and the papyri (even the double diminitive, onaridion), only here in the N.T. See discussion of ¯Mt 21:5 where kai has been wrongly rendered "and" instead of "even." Rightly understood Matthew has Jesus riding only the colt like the rest.

12:15 {Daughter of Zion} (thugatˆr Si“n). Nominative form (instead of thugater) but vocative case. The quotation is from Zec 9:9 shortened.
{Thy King cometh} (ho basileus erchetai). Prophetic futuristic present. The ass was the animal ridden in peace as the horse was in war (Jud 10:4; 12:14; 2Sa 17:23; 19:26). Zechariah pictures one coming in peace. So the people here regarded Jesus as the Prince of Peace in the triumphal entry.
{Sitting on an ass's colt} (kathˆmenos epi p“lon onou). Matthew (Mt 21:6f.) does speak of both the ass and the colt having garments put on them, but he does not say that Jesus "sat upon" both animals at once, for epan“ aut“n (upon them) probably refers to the garments, not to the colts. When John wrote (end of the century), Jerusalem had fallen. Jesus will lament over Jerusalem (Lu 19:41ff.). So "Fear not" (mˆ phobou).

12:16 {Understood not} (ouk egn“san). Second aorist active indicative of gin“sk“. Another comment by John concerning the failure of the disciples to know what was happening (cf. 2:22; 7:39).
{At the first} (to pr“ton). Adverbial accusative, as in 10:40; 19:39.
{Was glorified} (edoxasthˆ). First aorist passive indicative of doxaz“, to glorify, used of his death already in 7:39 and by Jesus himself of his death, resurrection, and ascension in 12:23; 13:31.
{Then remembered they} (tote emnˆsthˆsan). First aorist passive indicative of mimnˆsk“. It was easier to understand then and they had the Holy Spirit to help them (16:13-15).
{Were written of him} (ˆn ep' aut“i gegrammena). Periphrastic past perfect passive of graph“ with neuter plural participle agreeing with tauta (these things) and singular verb, though the plural ˆsan could have been used. Note the threefold repetition of tauta in this verse, "clumsy" Bernard calls it, but making for clarity. The use of ep' aut“i for "of him" rather than peri autou is unusual, but occurs in Re 10:11; 22:16.
{They had done} (epoiˆsan). First aorist active indicative of poie“, simply, "they did."

12:17 {Bare witness} (emarturei). Imperfect active of marture“. This crowning triumph of Jesus gave an added sense of importance to the crowds that were actually with Jesus when he called Lazarus out of the tomb and raised him from the dead. For this description of this portion of the crowd see 11:45f.; 12:1,9-11.

12:18 {The multitude} (ho ochlos). The multitude of verse 13, not the crowd just mentioned that had been with Jesus at the raising of Lazarus. There were two crowds (one following Jesus, one meeting Jesus as here).
{Went and met him} (hupˆntˆsen aut“i). First aorist active indicative of hupanta“, old compound verb (hupo, anta“) to go to meet, with associative instrumental case aut“i. Cf. Joh 4:51.
{That he had done this sign} (touto auton pepoiˆkenai to sˆmeion). Perfect active infinitive in indirect discourse after ˆkousan (first aorist active indicative of akou“, to hear) (instead of a hoti clause) with the accusative of general reference auton (as to him) and another accusative (sˆmeion, sign) the object of the infinitive. Clearly there was much talk about the raising of Lazarus as the final proof that Jesus in truth is the Messiah of Jewish hope.

12:19 {The Pharisees therefore laid among themselves} (hoi oun Pharisaioi eipan pros heautous). Graphic picture of the predicament of the Pharisees standing off and watching the enthusiastic crowds sweep by. As people usually do, they blame each other for the defeat of their plots against Jesus and for his final victory, as it seemed.
{Behold how ye prevail nothing} (the“reite hoti ouk “pheleite ouden). It was a pathetic confession of failure because the rest of the plotters had bungled the whole thing. "Ye help nothing at all" by your plots and plans.
{Lo, the world is gone after him} (ide ho kosmos opis“ autou apˆlthen). Exclamatory use of ide and timeless aorist active indicative of aperchomai. The "world" is a bunch of fools, they feel, but see for yourselves. And the Sanhedrin had advertised to "find" Jesus! They can find him now!

12:20 {Certain Greeks} (Hellˆnes tines). Real Greeks, not Greek-speaking Jews (Hellenists, Ac 6:1), but Greeks like those in Antioch (Ac 11:20, correct text pros tous Hellˆnas) to whom Barnabas was sent. These were probably proselytes of the gate or God-fearers like those worshipping Greeks in Thessalonica whom Paul won to Christ (Ac 17:4).
{To worship at the feast} (hina proskunˆs“sin en tˆi heortˆi). Purpose clause with hina and the first aorist active subjunctive of proskune“, old and common verb to kiss the hand in reverence, to bow the knee in reverence and worship. We do not know whence they came, whether from Decapolis, Galilee, or further away. They found the pilgrims and the city ringing with talk about Jesus. They may even have witnessed the triumphal entry.

12:21 {To Philip which was of Bethsaida of Galilee} (Philipp“i t“i apo Bˆthsaida tˆs Galilaias). He had a Greek name and the Greeks may have seen Philip in Galilee where there were many Greeks, probably (Mr 6:45) the Western Bethsaida in Galilee, not Bethsaida Julias on the Eastern side (Lu 9:10).
{Asked} (ˆr“t“n). Imperfect active, probably inchoative, "began to ask," in contrast with the aorist tense just before (prosˆlthan, came to).
{Sir} (Kurie). Most respectfully and courteously.
{We would see Jesus} (thelomen ton Iˆsoun idein). "We desire to see Jesus." This is not abrupt like our "we wish" or "we want," but perfectly polite. However, they could easily "see" Jesus, had already done so, no doubt. They wish an interview with Jesus.

12:22 {Andrew} (t“i Andreƒi). Another apostle with a Greek name and associated with Philip again (Joh 6:7f.), the man who first brought his brother Simon to Jesus (1:41). Andrew was clearly a man of wisdom for a crisis. Note the vivid dramatic presents here, {cometh} (erchetai), {telleth} (legei). What was the crisis? These Greeks wish an interview with Jesus. True Jesus had said something about "other sheep" than Jews (10:16), but he had not explained. Philip and Andrew wrestle with the problem that will puzzle Peter on the housetop in Joppa (Ac 10:9-18), that middle wall of partition between Jew and Gentile that was only broken down by the Cross of Christ (Eph 2:11-22) and that many Christians and Jews still set up between each other. Andrew has no solution for Philip and they bring the problem, but not the Greeks, to Jesus.

12:23 {The hour is come} (elˆluthen hˆ h“ra). The predestined hour, seen from the start (2:4), mentioned by John (7:30; 8:20) as not yet come and later as known by Jesus as come (13:1), twice again used by Jesus as already come (in the prayer of Jesus, 17:1; Mr 14:41, just before the betrayal in the Garden). The request from the Greeks for this interview stirs the heart of Jesus to its depths.
{That the Son of man should be glorified} (hina doxasthˆi ho huios tou anthr“pou). Purpose clause with hina (not in the sense of hote, when) and the first aorist passive subjunctive of doxaz“, same sense as in 12:16, 13:31. The Cross must come before Greeks can really come to Jesus with understanding. But this request shows that interest in Jesus now extends beyond the Jewish circles.

12:24 {Except} (ean mˆ). Negative condition of third class (undetermined, supposable case) with second aorist active participle pes“n (from pipt“, to fall) and the second aorist active subjunctive of apothnˆsk“, to die.
{A grain of wheat} (ho kokkos tou sitou). Rather, "the grain of wheat."
{By itself alone} (autos monos). Both predicate nominatives after menei. It is not necessary to think (nor likely) that Jesus has in mind the Eleusinian mysteries which became a symbol of the mystery of spring. Paul in 1Co 15:36 uses the same illustration of the resurrection that Jesus does here. Jesus shows here the paradox that life comes through death. Whether the Greeks heard him or not we do not know. If so, they heard something not in Greek philosophy, the Christian ideal of sacrifice, "and this was foreign to the philosophy of Greece" (Bernard). Jesus had already spoken of himself as the bread of life (6:35-65).
{But if it die} (ean de apothanˆi). Parallel condition of the third class. Grains of wheat have been found in Egyptian tombs three or four thousand years old, but they are now dead. They bore no fruit.

12:25 {Loseth it} (apolluei autˆn). The second paradox. Present active indicative of apollu“. This great saying was spoken at various times as in Mr 8:35 (Mt 16:25; Lu 9:24) and Mr 10:39 (Lu 17:33). See those passages for discussion of psuchˆ (life or soul). For "he that hateth his life" (ho mis“n tˆn psuchˆn autou) see the sharp contrasts in Luke 14:26-35 where mise“ is used of father, mother, wife, children, brothers, sisters, as well as one's own life. Clearly mise“ means "hate" when the issue is between Christ and the dearest things of life as happens when the choice is between martyrdom and apostasy. In that case one keeps his soul for eternal life by losing his life (psuchˆ, each time) here. That is the way to "guard" (phulaxei) life by being true to Christ. This is the second paradox to show Christ's philosophy of life.

12:26 {If any man serve me} (ean emoi tis diakonˆi). Condition of third class again (ean with present active subjunctive of diakone“, keep on serving with dative emoi).
{Let him follow me} (emoi akoloutheit“). "Me (associative instrumental case) let him keep on following" (present active imperative of akolouthe“).
{Where ... there} (hopou ... ekei). In presence and spiritual companionship here and hereafter. Cf. 14:3; 17:24; Mt 28:20.
{Shall honour} (timˆsei). Future active of tima“, but it may be the kind of honour that Jesus will get (verse 23).

12:27 {My soul} (hˆ psuchˆ mou). The soul (psuchˆ) here is synonymous with spirit (pneuma) in 13:21.
{Is troubled} (tetaraktai). Perfect passive indicative of tarass“, used also in 11:33; 13:21 of Jesus. While John proves the deity of Jesus in his Gospel, he assumes throughout his real humanity as here (cf. 4:6). The language is an echo of that in Ps 6:4; 42:7. John does not give the agony in Gethsemane which the Synoptics have (Mr 14:35f.; Mt 26:39; Lu 22:42), but it is quite beside the mark to suggest, as Bernard does, that the account here is John's version of the Gethsemane experience. Why do some critics feel called upon to level down to a dead plane every variety of experience in Christ's life? {And what shall I say?} (kai ti eip“;). Deliberative subjunctive which expresses vividly "a genuine, if momentary indecision" (Bernard). The request of the Greeks called up graphically to Jesus the nearness of the Cross.
{Father, save me from this hour} (pater, s“son me ek tˆs h“ras tautˆs). Jesus began his prayers with "Father" (11:41). Dods thinks that this should be a question also. Westcott draws a distinction between ek (out of) and apo (from) to show that Jesus does not pray to draw back from the hour, but only to come safely out of it all and so interprets ek in Heb 5:7, but that distinction will not stand, for in Joh 1:44 ek and apo are used in the same sense and in the Synoptics (Mr 14:35f.; Mt 26:39; Lu 52:42) we have apo. If it holds here, we lose the point there. Here as in Gethsemane the soul of Jesus instinctively and naturally shrinks from the Cross, but he instantly surrenders to the will of God in both experiences.
{But for this cause came I unto this hour} (alla dia touto ˆlthon eis tˆn h“ran tautˆn). It was only a moment of human weakness as in Gethsemane that quickly passed. Thus understood the language has its natural meaning.

12:28 {Father, glorify thy name} (pater, doxason sou to onoma). First aorist (note of urgency) active imperative of doxaz“ and in the sense of his death already in verses 16,23 and again in 13:31; 17:5. This is the prayer of the pneuma (or psuchˆ) as opposed to that of the sarx (flesh) in verse 27. The "name" (onoma) of God expresses the character of God (1:12; 5:43; 17:11). Cf. Mt 6:9.
{A voice out of heaven} (ph“nˆ ek tou ouranou). This was the Father's answer to the prayer of Jesus for help. See already the Father's voice at the baptism of Jesus (Mr 1:11) and at the transfiguration (Mr 9:7). The rabbis called the audible voice of God "bath-qol" (the daughter of a voice).
{I have both glorified it and will glorify it again} (kai edoxasa kai palin doxas“). This definite assurance from the Father will nerve the soul of Jesus for the coming ordeal. Cf. 11:40 for edoxasa and 13:31; 17:5 for doxas“.

12:29 {That it had thundered} (brontˆn gegonenai). Perfect active infinitive of ginomai in indirect discourse after elegen and the accusative of general reference (brontˆn, thunder, as in Mr 3:17), "that thunder came to pass." So the crowd "standing by" (hest“s, second perfect active participle of histˆmi), but Jesus understood his Father's voice.
{An angel hath spoken to him} (Aggelos aut“i lelalˆken). Perfect active indicative of lale“. So, when Jesus spoke to Saul on the way to Damascus, those with Saul heard the voice, but did not understand (Ac 9:7; 22:9).

12:30 {Not for my sake, but for your sakes} (ou di' eme, alla di' humas). These words seem to contradict verses 28,29. Bernard suggests an interpolation into the words of Jesus. But why not take it to be the figure of exaggerated contrast, "not merely for my sake, but also for yours"?

12:31 {The judgement} (krisis). No article, "A judgement." The next few days will test this world.
{The prince of this world} (ho arch“n tou kosmou toutou). This phrase here, descriptive of Satan as in possession of the evil world, occurs again in 14:30; 16:11. In the temptations Satan claims power over the world and offers to share it with Jesus (Mt 4:8-10; Lu 4:5-8). Jesus did not deny Satan's power then, but here proclaims final victory over him.
{Shall be cast out} (ekblˆthˆsetai ex“). Future passive of ekball“. Note ex“, clean out. The Book of Revelation also proclaims final victory over Satan.

12:32 {And I, if I be lifted from the earth} (kag“ an hups“th“ ek tˆs gˆs). Note proleptic position of eg“ (I). Condition of third class (undetermined with prospect) with an (=\ean here) with first aorist passive subjunctive of hupso“, the verb used in 3:14 of the brazen serpent and of the Cross of Christ as here and also in 8:28. Westcott again presses ek instead of apo to make it refer to the ascension rather than to the Cross, a wrong interpretation surely.
{Will draw all men unto myself} (pantas helkus“ pros emauton). Future active of helku“, late form of helk“, to draw, to attract. Jesus had already used this verb of the Father's drawing power (6:44). The magnetism of the Cross is now known of all men, however little they understand the mystery of the Cross. By "all men" (pantas) Jesus does not mean every individual man, for some, as Simeon said (Lu 2:34) are repelled by Christ, but this is the way that Greeks (verse 22) can and will come to Christ, by the way of the Cross, the only way to the Father (14:6).

12:33 {Signifying} (sˆmain“n). Present active participle of semain“, old verb to give a sign (sˆmeion) as in Ac 25:27, and the whole phrase repeated in 18:32 and nearly so in 21:19. The indirect question here and in 18:32 has the imperfect emellen with present infinitive rather than the usual present mellei retained while in 21:19 the future indicative doxasei occurs according to rule. The point in poi“i (qualitative relative in the instrumental case with thanat“i) is the Cross (lifted up) as the kind of death before Christ.

12:34 {Out of the law} (ek tou nomou). That is, "out of the Scriptures" (10:34; 15:25).
{The Christ abideth forever} (ho Christos menei eis ton ai“na). Timeless present active indicative of men“, to abide, remain. Perhaps from Ps 89:4; 110:4; Isa 9:7; Eze 37:25; Da 7:14.
{How sayest thou?} (p“s legeis su;). In opposition to the law (Scripture).
{The Son of man} (ton huion tou anthr“pou). Accusative case of general reference with the infinitive hups“thˆnai (first aorist passive of hupso“ and taken in the sense of death by the cross as Jesus used it in verse 32). Clearly the crowd understand Jesus to be "the Son of man" and take the phrase to be equivalent to "the Christ." This is the obvious way to understand the two terms in their reply, and not, as Bernard suggests, that they saw no connexion between "the Christ" (the Messiah) and "the Son of man." The use of "this" (houtos) in the question that follows is in contrast to verse 32. The Messiah (the Son of man) abides forever and is not to be crucified as you say he "must" (dei) be.

12:35 {Yet a little while is the light among you} (eti mikron chronon to ph“s en humin estin). Chronon is the accusative of extent of time. Jesus does not argue the point of theology with the crowd who would not understand. He turns to the metaphor used before when he claimed to be the light of the world (8:12) and urges that they take advantage of their privilege "while ye have the light" (h“s to ph“s echete).
{That darkness overtake you not} (hina mˆ skotia humas katalabˆi). Purpose (negative) with hina mˆ and second aorist active subjunctive of katalamban“. See this verb in 1:5. In 1Th 5:4 this verb occurs with hˆmera (day) overtaking one like a thief.
{Knoweth not whither he goeth} (ouk oiden pou hupagei). See 11:10 for this idea and the same language in 1Jo 2:11. The ancients did not have our electric street lights. The dark streets were a terror to travellers.

12:36 {Believe in the light} (pisteuete eis to ph“s). That is, "believe in me as the Messiah" (8:12; 9:5).
{That ye may become sons of light} (hina huioi ph“tos genˆsthe). Purpose clause with hina and second aorist subject of ginomai, to become. They were not "sons of light," a Hebrew idiom (cf. 17:12; Lu 16:8 with the contrast), an idiom used by Paul in 1Th 5:5; Eph 5:8. It is equivalent to "enlightened men" (Bernard) and Jesus called his disciples the light of the world (Mt 5:14).
{Hid himself from them} (ekrubˆ ap' aut“n). Second aorist passive indicative of krupt“, late form (in LXX) for old ekruphˆ, "was hidden from them," as in 8:59. This part of verse 36 begins a new paragraph.

12:37 {Though he had done so many signs before them} (tosauta autou sˆmeia pepoiˆkotos emprosthen aut“n). Genitive absolute with perfect active participle in concessive sense of poie“. {Yet they believed not on him} (ouk episteuon eis auton). No "yet" in the Greek. Negative imperfect active of pisteu“, "they kept on not believing on him," stubborn refusal in face of the light (verse 35).

12:38 {That might be fulfilled} (hina plˆr“thˆi). It is usually assumed that hina here with the first aorist passive subjunctive of plˆro“ has its full telic force. That is probable as God's design, but it is by no means certain since hina is used in the N.T. with the idea of result, just as "ut" in Latin is either purpose or result, as in Joh 6:7; 9:2; 1Th 5:4; Ga 5:17; Ro 11:11 (Robertson, "Grammar", p. 998). Paul in Ro 10:16 quotes Isa 53:1 as John does here but without hina. See Ro 10:16 for discussion of the quotation. The next verse adds strength to the idea of design.

12:39 {For this cause they could not believe} (dia touto ouk edunanto pisteuein). Touto (this) seems to have a double reference (to what precedes and to what follows) as in 8:47. The negative imperfect (double augment, edunanto) of dunamai. John is not absolving these Jews from moral responsibility, but only showing that the words of Isaiah "had to be fulfilled, for they were the expression of Divine foreknowledge " (Bernard).

12:40 {He hath blinded} (tetuphl“ken). Perfect active indicative of tuphlo“, old causative verb to make blind (from tuphlos, blind), in N.T. only here, 2Co 4:4; 1Jo 2:11.
{He hardened} (ep“r“sen). First aorist active indicative of p“ro“, a late causative verb (from p“ros, hard skin), seen already in Mr 6:52, etc. This quotation is from Isa 6:10 and differs from the LXX.
{Lest they should see} (hina mˆ id“sin). Negative purpose clause with hina mˆ instead of mˆpote (never used by John) of the LXX. Matthew (Mt 13:15) has mˆpote and quotes Jesus as using the passage as do Mark (Mr 4:12) and Luke (Lu 8:10). Paul quotes it again (Ac 28:26) to the Jews in Rome. In each instance the words of Isaiah are interpreted as forecasting the doom of the Jews for rejecting the Messiah. Matthew (Mt 13:15) has sun“sin where John has noˆs“sin (perceive), and both change from the subjunctive to the future (kai iasomai), "And I should heal them." John has here straph“sin (second aorist passive subjunctive of streph“) while Matthew reads epistreps“sin (first aorist active of epistreph“).

12:41 {Because he saw his glory} (hoti eiden tˆn doxan autou). Correct reading here hoti (because), not hote (when). Isaiah with spiritual vision saw the glory of the Messiah and spoke (elalˆsen) of him, John says, whatever modern critics may think or say. So Jesus said that Abraham saw his day (8:56). Cf. Heb 11:13.

12:42 {Nevertheless even} (hom“s mentoi kai). For the old hom“s see 1Co 14:7; Ga 3:15 (only other examples in N.T.), here only with mentoi, "but yet," and kai, "even." In spite of what has just been said "many (polloi) even of the rulers" (recall the lonely shyness of Nicodemus in 3:1ff.). These actually "believed on him" (episteusan eis auton) in their convictions, a remarkable statement as to the effect that Christ had in Jerusalem as the Sanhedrin plotted his death. Cf. Nicodemus and Joseph of Arimathea.
{But because of the Pharisees} (alla dia tous Pharisaious). Like the whispered talk in 7:13 "because of the fear of the Jews." Once the Pharisees sneeringly asked the officers (7:48): "Hath any one of the rulers believed on him?" And now "many of the rulers have believed on him."
{They did not confess} (ouch h“mologoun). Negative imperfect in contrast to the punctiliar aorist episteusan. "They kept on not confessing." How like the cowardly excuses made today by those under conviction who refuse to step out for Christ.
{Lest they should be put out of the synagogue} (hina mˆ aposunag“goi gen“ntai). Cf. 9:22 where this very word occurs in a purpose clause like this. Only once more in the N.T. (16:2), a Jewish word not in profane authors. This ostracism from the synagogue was dreaded by the Jews and made cowards of these "believing elders."
{More than} (mallon ˆper). They preferred the glory and praise of men more than the glory and praise of God. How apropos these words are to some suave cowards today.

12:44 {Cried and said} (ekraxen kai eipen). First aorist active indicative of kraz“, to cry aloud, and second aorist active of defective verb er“, to say. This is probably a summary of what Jesus had already said as in verse 36 John closes the public ministry of Jesus without the Synoptic account of the last day in the temple on our Tuesday (Mr 11:27-12:44; Mt 21:23-23:39; Lu 20:1-21:4).
{Not on me, but on him} (ou eis eme, alla eis ton). "Not on me only, but also on," another example of exaggerated contrast like that in verse 30. The idea of Jesus here is a frequent one (believing on Jesus whom the Father has sent) as in 3:17f.; 5:23f.,30,43; 7:16; 8:42; 13:20; 14:1; Mt 10:40; Lu 9:48.

12:46 {I am come a light} (Eg“ ph“s elˆlutha). As in 3:19; 9:5; 8:12; 12:35. Final clause (negative) also here (hina mˆ meinˆi, first aorist active subjunctive) as in 12:35. Light dispels darkness.

12:47 {If any one} (ean tis). Third-class condition with ean and first aorist active subjunctive (akousˆi) of akou“ and same form (phulaxˆi) of phulass“ with negative mˆ.
{But to save the world} (all' hina s“s“ ton kosmon). Purpose clause again (cf. hina krin“, just before) with hina and first aorist active of s“z“. Exaggerated contrast again, "not so much to judge, but also to save." See 3:17 for same contrast. And yet Jesus does judge the world inevitably (8:15f.; 9:39), but his primary purpose is to save the world (3:16). See close of the Sermon on the Mount for the same insistence on hearing and keeping (obeying) the words of Jesus (Mt 7:24,26) and also Lu 11:28.

12:48 {Rejecteth} (athet“n). Present active participle of athete“, late "Koin‚" verb (from athetos, a privative, and tithˆmi), to render null and void, only here in John, but see Mr 6:26; 7:9.
{One that judgeth him} (ton krinonta auton). Articular present active participle of krin“. See same idea in 5:45; 9:50.
{The same} (ekeinos). "That" very word of Christ which one rejects will confront him and accuse him to the Father "at the last day" (en tˆi eschatˆi hˆmerai, this phrase peculiar to John). There is no escaping it. And yet Jesus himself will bear witness for or against the one whose conduct has already revealed his attitude towards the message of God (Mt 10:32; Lu 12:8f.).

12:49 {He hath given} (ded“ken). Perfect active indicative. Christ has permanent commission.
{What I should say and what I should speak} (ti eip“ kai ti lalˆs“). Indirect question retaining the deliberative subjunctive (second aorist active eip“, first aorist active lalˆs“). Meyer and Westcott take eip“ to refer to the content and lalˆs“ more to the varying manner of delivery. Possibly so.

12:50 {Life eternal} (z“ˆ ai“nios). See 3:15; Mt 25:46 for this great phrase. In 6:68 Peter says to Jesus, "Thou hast the words of eternal life." Jesus had just said (6:63) that his words were spirit and life. The secret lies in the source, "as the Father hath said to me" (eirˆken).