Greeks Seek Jesus; He Predicts His Death
John 12:20-36
John.12.20 - Details
Original Text
Morphology
- Ησαν: VERB,impf,act,ind,3,pl
- δε: CONJ
- Ελληνες: NOUN,nom,pl,m
- τινες: PRON,nom,pl,m
- εκ: PREP
- των: ART,gen,pl,m
- αναβαινοντων: VERB,pres,act,part,gen,pl,m
- ινα: CONJ
- προσκυνησωσιν: VERB,aor,act,subj,3,pl
- εν: PREP
- τη: ART,dat,sg,f
- εορτη·: NOUN,dat,sg,f
Parallels
- John 12:21 (structural): Immediate narrative continuation: Greek visitors request to see Jesus, showing Gentile interest in him introduced in v.20.
- John 7:35 (verbal): Uses the same designation for non‑Jews (Hellenes/Greeks) and raises the question of Jesus' ministry extending to Gentiles.
- Acts 10:1-2 (thematic): Cornelius, a God‑fearing Gentile, seeks God—parallels the motif of Gentile seekers drawn to Israel's God or Messiah.
- Isaiah 56:6 (thematic): Prophetic promise that foreigners who join themselves to the LORD will come to worship, anticipating Gentile inclusion in worship.
- Psalm 86:9 (thematic): Psalmist's declaration that all nations will worship God, thematically echoing nations/Greeks coming to worship.
Alternative generated candidates
- Now there were some Greeks among those who had come up to worship at the festival.
- Now among those who had gone up to worship at the festival were some Greeks.
John.12.21 - Details
Original Text
Morphology
- ουτοι: PRO,nom,pl,m
- ουν: CONJ
- προσηλθον: VERB,aor,act,ind,3,pl
- Φιλιππω: NOUN,dat,sg,m
- τω: ART,dat,sg,m
- απο: PREP
- Βηθσαιδα: NOUN,acc,sg,f
- της: ART,gen,sg,f
- Γαλιλαιας: NOUN,gen,sg,f
- και: CONJ
- ηρωτων: VERB,impf,act,ind,3,pl
- αυτον: PRON,acc,sg,m
- λεγοντες·Κυριε: VERB,pres,act,part,nom,pl,m
- θελομεν: VERB,pres,act,ind,1,pl
- τον: ART,acc,sg,m
- Ιησουν: NOUN,acc,sg,m
- ιδειν: VERB,aor,act,inf
Parallels
- John 1:39 (verbal): Both passages use the motif of 'seeing' Jesus—seekers pursue Jesus and are directed to encounter him ('Come and see'), linking desire to see with initiation into his presence.
- John 14:8-9 (allusion): Philip appears again as an intermediary who requests a direct revelation ('Show us the Father'), echoing here where others turn to Philip to gain access to Jesus.
- Acts 8:27-35 (thematic): A Gentile (the Ethiopian eunuch) seeks out Philip to learn about Jesus—parallels the theme of non‑Jews approaching Philip/apostolic figures to be introduced to Jesus and his message.
- Matthew 8:5-13 (thematic): A Gentile (the centurion) seeks Jesus' help via intermediaries and expresses faith in Jesus' authority—parallels the motif of Gentiles seeking Jesus and crossing ethnic/religious boundaries to encounter him.
Alternative generated candidates
- They came to Philip, who was from Bethsaida in Galilee, and asked him, 'Sir, we would like to see Jesus.'
- They came to Philip, who was from Bethsaida of Galilee, and asked him, 'Sir, we wish to see Jesus.'
John.12.22 - Details
Original Text
Morphology
- ερχεται: VERB,pres,mid,ind,3,sg
- ο: ART,nom,sg,m
- Φιλιππος: NOUN,nom,sg,m
- και: CONJ
- λεγει: VERB,pres,act,ind,3,sg
- τω: ART,dat,sg,m
- Ανδρεα·ερχεται: NOUN,dat,sg,m
- Ανδρεας: NOUN,nom,sg,m
- και: CONJ
- Φιλιππος: NOUN,nom,sg,m
- και: CONJ
- λεγουσιν: VERB,pres,act,ind,3,pl
- τω: ART,dat,sg,m
- Ιησου: NOUN,gen,sg,m
Parallels
- John 12:20-21 (structural): Immediate context: Greeks approach Philip (v.20-21), which directly precipitates Philip’s and Andrew’s report to Jesus in v.22.
- John 6:8-9 (thematic): Both Philip and Andrew appear together in the feeding-of-the-5000 scene; Andrew brings the boy with loaves, paralleling their role as intermediaries who bring people or needs to Jesus.
- John 1:40-42 (thematic): Andrew’s characteristic role of bringing others to Jesus (he brings Peter to Jesus) parallels his action here with Philip in reporting the Greeks’ request.
- Matthew 10:2-3 (structural): A synoptic listing of the Twelve (including Andrew and Philip) that situates both men within the apostolic circle—useful for identifying their joint activity and authority in John 12:22.
Alternative generated candidates
- Philip went and told Andrew; Andrew and Philip went and told Jesus.
- Philip went and told Andrew; Andrew and Philip went and told Jesus.
John.12.23 - Details
Original Text
Morphology
- ο: ART,nom,sg,m
- δε: CONJ
- Ιησους: NOUN,nom,sg,m
- αποκρινεται: VERB,pres,mid,ind,3,sg
- αυτοις: PRO,dat,pl,3
- λεγων·Εληλυθεν: VERB,pres,act,ptc,nom,sg,m
- η: ART,nom,sg,f
- ωρα: NOUN,nom,sg,f
- ινα: CONJ
- δοξασθη: VERB,aor,pass,subj,3,sg
- ο: ART,nom,sg,m
- υιος: NOUN,nom,sg,m
- του: ART,gen,sg,n
- ανθρωπου: NOUN,gen,sg,m
Parallels
- John 17:1 (verbal): Uses the same language about 'the hour has come' and links the coming hour to the Father glorifying the Son—direct verbal/thematic parallel to 12:23.
- John 13:31 (verbal): Declares immediately afterwards 'Now is the Son of Man glorified,' echoing 12:23's announcement that the hour for the Son of Man's glorification has arrived.
- John 11:4 (thematic): Says Lazarus's illness is 'for the glory of God, that the Son of God may be glorified,' thematically linking suffering/events to the Son's glorification as in 12:23.
- John 7:6 (allusion): Jesus earlier states 'My time has not yet come,' which contrasts with 12:23's declaration that the hour has now come—an authorial motif of 'hour/time.'
Alternative generated candidates
- And Jesus answered them, 'The hour has come for the Son of Man to be glorified.
- Jesus answered them, 'The hour has come for the Son of Man to be glorified.'
John.12.24 - Details
Original Text
Morphology
- αμην: PART
- αμην: PART
- λεγω: VERB,pres,act,ind,1,sg
- υμιν: PRON,dat,pl,2
- εαν: CONJ
- μη: PART
- ο: ART,nom,sg,m
- κοκκος: NOUN,nom,sg,m
- του: ART,gen,sg,n
- σιτου: NOUN,gen,sg,m
- πεσων: VERB,aor,act,part,nom,sg,m
- εις: PREP
- την: ART,acc,sg,f
- γην: NOUN,acc,sg,f
- αποθανη: VERB,aor,act,subj,3,sg
- αυτος: PRON,nom,sg,3,m
- μονος: ADJ,nom,sg,m
- μενει·εαν: VERB,pres,act,ind,3,sg
- δε: CONJ
- αποθανη: VERB,aor,act,subj,3,sg
- πολυν: ADJ,acc,sg,m
- καρπον: NOUN,acc,sg,m
- φερει: VERB,pres,act,ind,3,sg
Parallels
- 1 Corinthians 15:36-38 (verbal): Paul uses the same seed imagery and the explicit formula 'what you sow does not come to life unless it dies,' applying the dying/raising motif to resurrection and bodily transformation—echoing John's 'grain of wheat' saying.
- Mark 4:26-29 (thematic): The Parable of the Growing Seed portrays the seed sown into the earth that germinates and bears a harvest; thematically parallels the idea that sowing (and the seed's apparent 'death' in soil) leads to abundant fruit.
- Mark 8:34-35 (thematic): Jesus teaches that one must 'lose' or 'deny' one's life to save it—a parallel ethical/spiritual principle: sacrificial death or self-denial results in life and fruitfulness for the sake of the gospel.
- John 15:1-8 (structural): The vine-and-branches discourse develops the theme of abiding and fruit-bearing: union with Christ produces fruit (where disconnection leads to withering), complementing the seed/death→fruit metaphor in John 12:24.
- Isaiah 53:10 (allusion): The Suffering Servant's death is depicted as productive—'he shall see his offspring'—anticipating the servant's death producing life and many beneficiaries; an Old Testament foreshadowing of Christ's death bearing much fruit.
Alternative generated candidates
- Truly, truly, I say to you, unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit.
- 'Very truly, I tell you, unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit.'
John.12.25 - Details
Original Text
Morphology
- ο: ART,nom,sg,m
- φιλων: NOUN,gen,pl,m
- την: ART,acc,sg,f
- ψυχην: NOUN,acc,sg,f
- αυτου: PRON,gen,sg,m
- απολλυει: VERB,pres,act,ind,3,sg
- αυτην: PRON,acc,sg,f
- και: CONJ
- ο: ART,nom,sg,m
- μισων: VERB,pres,act,ptc,nom,sg,m
- την: ART,acc,sg,f
- ψυχην: NOUN,acc,sg,f
- αυτου: PRON,gen,sg,m
- εν: PREP
- τω: ART,dat,sg,m
- κοσμω: NOUN,dat,sg,m
- τουτω: DEM,dat,sg,m
- εις: PREP
- ζωην: NOUN,acc,sg,f
- αιωνιον: ADJ,acc,sg,f
- φυλαξει: VERB,fut,act,ind,3,sg
- αυτην: PRON,acc,sg,f
Parallels
- Mark 8:35 (verbal): Nearly identical saying: whoever would save his life will lose it, but whoever loses his life for Jesus and the gospel will save it — direct verbal parallel on losing/saving life.
- Matthew 10:39 (verbal): Very close wording: whoever finds his life will lose it, and whoever loses his life for my sake will find it — same paradox of loving/losing life.
- Luke 9:24-25 (verbal): Parallel formulation and immediate expansion (what profit is worldly gain?): repeats the teaching that saving one’s life results in loss, while losing it for Jesus leads to true life.
- John 12:24-26 (structural): Immediate context in the same discourse: the grain-of-wheat image and call to serve/follow Jesus develop the same theme that death/losing leads to fruit and eternal life.
Alternative generated candidates
- Whoever loves his life loses it, and whoever hates his life in this world will keep it for eternal life.
- 'Whoever loves his life loses it, and whoever hates his life in this world will keep it for life eternal.'
John.12.26 - Details
Original Text
Morphology
- εαν: CONJ
- εμοι: PRON,dat,sg,1
- τις: PRON,nom,sg,?
- διακονη: VERB,aor,act,sub,3,sg
- εμοι: PRON,dat,sg,1
- ακολουθειτω: VERB,pres,act,imp,3,sg
- και: CONJ
- οπου: ADV,rel
- ειμι: VERB,pres,act,ind,1,sg
- εγω: PRON,nom,sg,1
- εκει: ADV
- και: CONJ
- ο: ART,nom,sg,m
- διακονος: NOUN,nom,sg,m
- ο: ART,nom,sg,m
- εμος: ADJ,nom,sg,m
- εσται·εαν: VERB,fut,mid,ind,3,sg
- τις: PRON,nom,sg,?
- εμοι: PRON,dat,sg,1
- διακονη: VERB,aor,act,sub,3,sg
- τιμησει: VERB,fut,act,ind,3,sg
- αυτον: PRON,acc,sg,m
- ο: ART,nom,sg,m
- πατηρ: NOUN,nom,sg,m
Parallels
- Matthew 16:24 (verbal): Call to follow Jesus (’if anyone would come after me/ακολουθειτω’), renouncement of self and willingness to take up the cross as the way of discipleship like John’s demand that the one who serves must follow.
- Mark 8:34 (verbal): Parallel Synoptic formulation of discipleship: taking up one’s cross and following Jesus; underscores the cost and the commitment implicit in John’s ‘if anyone serves me, let him follow me.’
- Luke 9:23 (verbal): Synoptic parallel to Matthew and Mark (’deny himself, take up his cross, and follow me’), reinforcing the active commitment and identification with Jesus that John links to being his servant and being where he is.
- John 15:14–15 (thematic): Jesus links obedience to relationship (’You are my friends if you do what I command’) and speaks of abiding with him; resonates with John 12:26’s promise that the servant who follows will be with Jesus and honored by the Father.
- Philippians 3:10 (thematic): Paul’s desire to know Christ and share in his sufferings and resurrection echoes the theme of conforming to Christ’s path—following him so as to share his location/status—parallel to the servant’s identification with where Jesus is.
Alternative generated candidates
- If anyone serves me, he must follow me; and where I am, there my servant will be also. If anyone serves me, the Father will honor him.
- 'If anyone serves me, he must follow me; and where I am, there my servant will be also. If anyone serves me, the Father will honor him.'
John.12.27 - Details
Original Text
Morphology
- Νυν: ADV
- η: ART,nom,sg,f
- ψυχη: NOUN,nom,sg,f
- μου: PRON,gen,sg,1
- τεταρακται: VERB,perf,pass,ind,3,sg
- και: CONJ
- τι: PRON,int,nom,sg,n
- ειπω: VERB,pres,act,subj,1,sg
- πατερ: NOUN,voc,sg,m
- σωσον: VERB,aor,act,imp,2,sg
- με: PRON,acc,sg,1
- εκ: PREP
- της: ART,gen,sg,f
- ωρας: NOUN,gen,sg,f
- ταυτης: DEM,gen,sg,f
- αλλα: CONJ
- δια: PREP
- τουτο: PRON,nom,sg,n
- ηλθον: VERB,aor,act,ind,3,pl
- εις: PREP
- την: ART,acc,sg,f
- ωραν: NOUN,acc,sg,f
- ταυτην: PRON,acc,sg,f
Parallels
- Matthew 26:39 (verbal): Jesus' anguished petition to the Father in Gethsemane—ask to be spared the coming suffering—followed by submission to the Father's will, paralleling the tension and resolution in John 12:27.
- Mark 14:36 (verbal): Another Gethsemane plea ('Abba, Father, all things are possible... take this cup from me') that echoes the language of distress and the temptation to avoid the 'hour' of suffering present in John 12:27.
- Luke 22:42 (verbal): Luke's version of Jesus' prayer ('not my will, but yours') parallels John 12:27's movement from troubled soul and the question of asking to be saved to acceptance of the appointed purpose.
- John 11:33-35 (thematic): John elsewhere depicts Jesus as deeply moved and troubled (at Lazarus' death), providing an internal-Johannine parallel to the emotional disturbance expressed in 12:27.
- John 12:23 (structural): Immediate Johannine context: the declaration that 'the hour has come' frames 12:27—the verse registers Jesus' turmoil precisely because the decisive 'hour' of glorification/suffering is arriving.
Alternative generated candidates
- Now my soul is troubled. And what shall I say? "Father, save me from this hour"? No; for this purpose I have come to this hour.
- Now my soul is troubled. What shall I say? Father, save me from this hour? Yet for this very reason I have come to this hour.
John.12.28 - Details
Original Text
Morphology
- πατερ: NOUN,voc,sg,m
- δοξασον: VERB,aor,act,imp,2,sg
- σου: PRON,gen,sg,2
- το: ART,acc,sg,n
- ονομα: NOUN,acc,sg,n
- ηλθεν: VERB,aor,act,ind,3,sg
- ουν: CONJ
- φωνη: NOUN,nom,sg,f
- εκ: PREP
- του: ART,gen,sg,n
- ουρανου·Και: NOUN,gen,sg,m
- εδοξασα: VERB,aor,act,ind,1,sg
- και: CONJ
- παλιν: ADV
- δοξασω: VERB,fut,act,ind,1,sg
Parallels
- John 11:4 (thematic): Speaks of events occurring 'for the glory of God' so that the Son of God may be glorified—same theological theme of Jesus' suffering and works resulting in God's glorification.
- John 12:23 (structural): Immediate Johannine context: 'The hour has come that the Son of Man should be glorified,' introducing the same motif that prompts Jesus' prayer, linking hour, glorification, and mission.
- John 17:1-5 (verbal): Jesus' high-priestly prayer petitions for glorification of the Son and Father ('Father, the hour has come; glorify your Son...'), closely paralleling the language and intent of John 12:28.
- John 13:31-32 (thematic): After Judas' departure Jesus says 'Now is the Son of Man glorified, and God is glorified in him,' echoing the mutual glorification of Father and Son proclaimed in John 12:28.
- Matthew 3:17 (allusion): Like John 12:28, this passage features a 'voice from heaven' affirming Jesus; while the wording differs, both scenes use divine voice to endorse Jesus' identity and mission.
Alternative generated candidates
- Father, glorify your name.' Then a voice came from heaven: 'I have glorified it, and I will glorify it again.'
- 'Father, glorify your name.' Then a voice came from heaven, 'I have glorified it, and I will glorify it again.'
John.12.29 - Details
Original Text
Morphology
- ο: ART,nom,sg,m
- ουν: CONJ
- οχλος: NOUN,nom,sg,m
- ο: ART,nom,sg,m
- εστως: PART,perf,act,nom,sg,m
- και: CONJ
- ακουσας: VERB,aor,act,part,nom,m,sg
- ελεγεν: VERB,impf,act,ind,3,sg
- βροντην: NOUN,acc,sg,f
- γεγονεναι·αλλοι: VERB,perf,act,inf + ADJ,nom,pl,m
- ελεγον·Αγγελος: VERB,impf,act,ind,3,pl + NOUN,nom,sg,m
- αυτω: PRON,dat,sg,m
- λελαληκεν: VERB,perf,act,ind,3,sg
Parallels
- John 12:30 (structural): Immediate context—Jesus interprets the heavenly voice and tells the crowd it was not for his sake but for theirs; explains their reaction in v.29.
- John 12:28 (verbal): The prayer Jesus had just offered ('Father, glorify your name') prompts the audible response from heaven that the crowd interprets as thunder or an angel.
- Matthew 3:17 (thematic): Heavenly voice at Jesus' baptism declares divine approval of Jesus; parallels the theme of a voice from heaven testifying about Jesus.
- Matthew 17:5 (thematic): Voice from heaven at the Transfiguration identifying Jesus; similar phenomenon of a divine utterance eliciting fear and awe among witnesses.
- Exodus 19:16-19 (allusion): Thunder, lightning, and the sound of a trumpet at Sinai cause the people to tremble—parallels the crowd’s association of the heavenly voice with thunder and divine presence.
Alternative generated candidates
- The crowd standing by heard it and said that it had thundered. Others said, 'An angel has spoken to him.'
- The crowd standing there heard it and said that it had thundered; others said, 'An angel has spoken to him.'
John.12.30 - Details
Original Text
Morphology
- απεκριθη: VERB,aor,mid,ind,3,sg
- Ιησους: NOUN,nom,sg,m
- και: CONJ
- ειπεν·Ου: VERB,aor,act,ind,3,sg
- δι᾽εμε: PREP+PRON,acc,sg,1
- η: ART,nom,sg,f
- φωνη: NOUN,nom,sg,f
- αυτη: PRON,dat,sg,f
- γεγονεν: VERB,perf,act,ind,3,sg
- αλλα: CONJ
- δι᾽υμας: PREP+PRON,acc,pl,2
Parallels
- John 12:28-29 (structural): Immediate context: Jesus' prayer precedes a voice from heaven, and verse 30 is his interpretation that the heavenly voice was meant for the onlookers, not for himself.
- Matthew 3:17 (verbal): At Jesus' baptism a voice from heaven declares the Sonship of Jesus—another instance of divine utterance accompanying Jesus' ministry, a heavenly testimony heard by human witnesses.
- Matthew 17:5 (verbal): At the Transfiguration a heavenly voice speaks to the disciples (affirming Jesus and commanding them to listen), illustrating the pattern of divine speech addressed to human observers rather than for Jesus' benefit.
- John 10:3,27 (thematic): Jesus uses the image of sheep recognizing and responding to their shepherd's voice—a related theme about the function and audience of a voice intended to be heard and acted upon by others.
Alternative generated candidates
- Jesus answered, 'This voice has come for your sake, not for mine.'
- Jesus answered, 'This voice has come for your sake, not for mine.'
John.12.31 - Details
Original Text
Morphology
- νυν: ADV
- κρισις: NOUN,nom,sg,f
- εστιν: VERB,pres,act,ind,3,sg
- του: ART,gen,sg,n
- κοσμου: NOUN,gen,sg,m
- τουτου: DEM,gen,sg,m
- νυν: ADV
- ο: ART,nom,sg,m
- αρχων: NOUN,nom,sg,m
- του: ART,gen,sg,n
- κοσμου: NOUN,gen,sg,m
- τουτου: DEM,gen,sg,m
- εκβληθησεται: VERB,fut,pass,ind,3,sg
- εξω·: ADV
Parallels
- John 16:11 (verbal): Uses the same designation ‘the ruler of this world’ (ὁ ἄρχων τοῦ κόσμου τούτου) and states that he is judged — a close verbal parallel to the claim that he will be cast out.
- John 14:30 (verbal): Jesus again speaks of ‘the prince/archon of this world’ coming, saying he has no hold on Jesus — thematically and verbally related to the overthrow of the world’s ruler.
- John 9:39 (thematic): ‘For judgment I came into this world’ parallels John 12:31’s declaration that ‘now is the judgment of this world,’ linking Jesus’ coming with impending judgment.
- Luke 10:18 (thematic): Jesus’ report ‘I saw Satan fall like lightning from heaven’ echoes the theme of the devil’s defeat and expulsion implicit in ‘the ruler of this world will be cast out.’
- Colossians 2:15 (thematic): Paul’s depiction of Christ disarming and triumphing over rulers and authorities parallels John’s statement about the world’s ruler being cast out — both portray Christ’s decisive victory over hostile powers.
Alternative generated candidates
- Now is the judgment of this world; now the ruler of this world will be cast out.
- 'Now is the judgment of this world; now the ruler of this world will be cast out.'
John.12.32 - Details
Original Text
Morphology
- καγω: CONJ+PRON,nom,sg,1
- εαν: CONJ
- υψωθω: VERB,aor,pass,subj,1,sg
- εκ: PREP
- της: ART,gen,sg,f
- γης: NOUN,gen,sg,f
- παντας: ADJ,acc,pl,m
- ελκυσω: VERB,fut,act,ind,1,sg
- προς: PREP
- εμαυτον: PRON,acc,sg,m
Parallels
- John 3:14-15 (allusion): Uses the same 'lifted up' / serpent-on-the-pole typology (Moses' bronze serpent) to explain that the Son of Man must be lifted up so that people may have eternal life—background for 12:32's 'lifted up' image.
- John 8:28 (verbal): Jesus again links the revelation of his identity to being ‘lifted up’ (ὑψωθῶ), indicating the crucifixion/revelation motif present in 12:32.
- John 6:44 (verbal): Uses the verb ἑλκύσω/ἑλκύει to describe divine drawing; 6:44 attributes coming to the Father to the Father's drawing, which contrasts and complements 12:32’s claim that Jesus will 'draw all people'.
- Numbers 21:8-9 (allusion): The Moses-serpent episode is the OT narrative behind the Johannine 'lifted up' image—Moses lifts the bronze serpent to bring healing, a typological precedent for Christ’s lifting up to draw and save.
- Isaiah 49:6 (thematic): Speaks of the Servant as a light to the nations and a means of salvation to the ends of the earth, paralleling 12:32’s universalizing language ('all people') about the effect of the exaltation.
Alternative generated candidates
- And I, when I am lifted up from the earth, will draw all people to myself.'
- 'And I, when I am lifted up from the earth, will draw all people to myself.'
John.12.33 - Details
Original Text
Morphology
- τουτο: PRON,nom,sg,n
- δε: CONJ
- ελεγεν: VERB,impf,act,ind,3,sg
- σημαινων: PART,pres,act,nom,sg,m
- ποιω: VERB,pres,act,ind,1,sg
- θανατω: NOUN,dat,sg,m
- ημελλεν: VERB,impf,act,ind,3,sg
- αποθνησκειν: VERB,pres,act,inf
Parallels
- Mark 8:31 (thematic): Jesus predicts his suffering, death, and resurrection—an explicit announcement that he was to die, parallel to John’s note that Jesus indicated the manner of his death.
- John 10:17-18 (thematic): Jesus speaks of laying down his life voluntarily and having authority over it; complements John 12:33’s emphasis that Jesus signifies the kind of death he would undergo (voluntary/self-giving death).
- John 3:14 (verbal): The motif of being 'lifted up' (as Moses lifted the serpent) reappears in John as a description of the manner of Jesus’ death—John 12:33 explicitly links Jesus’ words about being lifted up to the manner of his dying.
- Isaiah 53:10-12 (allusion): The Suffering Servant passage depicts vicarious, redemptive death—background for John’s portrayal that Jesus’ death was anticipated and had a specific, salvific character.
- Psalm 22:16-18 (allusion): Psalm 22 portrays agonized suffering and details (piercing, garments divided) that the New Testament associates with crucifixion; John 12:33’s comment about the manner of death resonates with this prophetic suffering motif.
Alternative generated candidates
- He said this to indicate by what kind of death he was to die.
- He said this to indicate by what kind of death he was to die.
John.12.34 - Details
Original Text
Morphology
- απεκριθη: VERB,aor,mid,ind,3,sg
- ουν: CONJ
- αυτω: PRON,dat,sg,m
- ο: ART,nom,sg,m
- οχλος·Ημεις: NOUN,nom,sg,m
- ηκουσαμεν: VERB,aor,act,ind,1,pl
- εκ: PREP
- του: ART,gen,sg,n
- νομου: NOUN,gen,sg,m
- οτι: CONJ
- ο: ART,nom,sg,m
- χριστος: NOUN,nom,sg,m
- μενει: VERB,pres,act,ind,3,sg
- εις: PREP
- τον: ART,acc,sg,m
- αιωνα: NOUN,acc,sg,m
- και: CONJ
- πως: ADV
- λεγεις: VERB,pres,act,ind,2,sg
- συ: PRON,nom,sg,2
- οτι: CONJ
- δει: VERB,pres,act,ind,3,sg
- υψωθηναι: VERB,aor,pass,inf
- τον: ART,acc,sg,m
- υιον: NOUN,acc,sg,m
- του: ART,gen,sg,n
- ανθρωπου: NOUN,gen,sg,m
- τις: PRON,nom,sg,?
- εστιν: VERB,pres,act,ind,3,sg
- ουτος: PRON,nom,sg,m
- ο: ART,nom,sg,m
- υιος: NOUN,nom,sg,m
- του: ART,gen,sg,n
- ανθρωπου: NOUN,gen,sg,m
Parallels
- Daniel 7:13-14 (allusion): The title 'Son of Man' and the idea of an everlasting dominion: Daniel's vision depicts a 'son of man' given eternal rule, which underlies Jewish messianic expectations referenced by the crowd.
- John 3:14-15 (verbal): Jesus compares being 'lifted up' to Moses lifting the serpent and links that to life—the same 'lifted up' language and salvific purpose applied to the Son of Man here.
- John 8:28 (verbal): Jesus again says that when they 'lift up the Son of Man' they will know who he is—closely parallels the present statement about the Son of Man needing to be 'lifted up.'
- 2 Samuel 7:16 (thematic): The Davidic promise that a descendant's house and throne will endure forever informs the Jewish expectation—'the Christ remains forever'—that the crowd cites.
- Mark 8:27-29 (structural): The question of Jesus' identity—'Who is this?'/'Who do people say I am?'—parallels the crowd's puzzlement about 'Who is this Son of Man?,' highlighting the messianic identity debate.
Alternative generated candidates
- The crowd answered him, 'We have heard from the Law that the Christ remains forever; how can you say the Son of Man must be lifted up? Who is this Son of Man?'
- The crowd answered him, 'We have heard from the Law that the Christ remains forever; how then can you say that the Son of Man must be lifted up? Who is this Son of Man?'
John.12.35 - Details
Original Text
Morphology
- ειπεν: VERB,aor,act,ind,3,sg
- ουν: CONJ
- αυτοις: PRO,dat,pl,3
- ο: ART,nom,sg,m
- Ιησους·Ετι: NOUN,nom,sg,m
- μικρον: ADV
- χρονον: NOUN,acc,sg,m
- το: ART,acc,sg,n
- φως: NOUN,acc,sg,n
- εν: PREP
- υμιν: PRON,dat,pl,2
- εστιν: VERB,pres,act,ind,3,sg
- περιπατειτε: VERB,pres,act,imp,2,pl
- ως: ADV
- το: ART,acc,sg,n
- φως: NOUN,acc,sg,n
- εχετε: VERB,pres,act,ind,2,pl
- ινα: CONJ
- μη: PART
- σκοτια: NOUN,dat,sg,f
- υμας: PRON,acc,pl,2
- καταλαβη: VERB,aor,act,subj,3,sg
- και: CONJ
- ο: ART,nom,sg,m
- περιπατων: VERB,pres,act,part,nom,sg,m
- εν: PREP
- τη: ART,dat,sg,f
- σκοτια: NOUN,dat,sg,f
- ουκ: PART,neg
- οιδεν: VERB,perf,act,ind,3,sg
- που: ADV
- υπαγει: VERB,pres,act,ind,3,sg
Parallels
- John 8:12 (verbal): Jesus proclaims “I am the light of the world” and contrasts following him (walking in the light) with not walking in darkness—same light/walk language and moral imperative.
- John 9:5 (verbal): Jesus states “While I am in the world I am the light of the world,” underscoring the present, temporal nature of his light—parallel to ‘the light is among you only a little while.’
- 1 John 1:5-7 (verbal): Uses identical metaphor (“God is light”) and the exhortation to ‘walk in the light,’ linking fellowship and moral clarity to walking in the light rather than darkness.
- Ephesians 5:8 (thematic): Admonishes believers ‘walk as children of light,’ echoing the imperative to live according to the light one has and the ethical contrast with darkness.
- Psalm 119:105 (allusion): ‘Your word is a lamp to my feet and a light to my path’—shared imagery of light as guidance for one’s path, which contrasts with the disorientation of walking in darkness.
Alternative generated candidates
- Jesus said to them, 'The light is with you a little while longer. Walk while you have the light, so that darkness may not overtake you. Whoever walks in the darkness does not know where he is going.
- Jesus said to them, 'The light is with you a little longer. Walk while you have the light, so that darkness may not overtake you. Whoever walks in darkness does not know where he is going.'
John.12.36 - Details
Original Text
Morphology
- ως: ADV
- το: ART,acc,sg,n
- φως: NOUN,acc,sg,n
- εχετε: VERB,pres,act,ind,2,pl
- πιστευετε: VERB,pres,act,imp,2,pl
- εις: PREP
- το: ART,acc,sg,n
- φως: NOUN,acc,sg,n
- ινα: CONJ
- υιοι: NOUN,nom,pl,m
- φωτος: NOUN,gen,sg,n
- γενησθε: VERB,aor,mid,subj,2,pl
- Ταυτα: PRON,nom,pl,n
- ελαλησεν: VERB,aor,act,ind,3,sg
- Ιησους: NOUN,nom,sg,m
- και: CONJ
- απελθων: VERB,aor,act,ptc,nom,m,sg
- εκρυβη: VERB,aor,pass,ind,3,sg
- απ᾽αυτων: PREP+PRON,gen,pl,3
Parallels
- John 12:35 (structural): Immediate context: same exhortation to 'walk while you have the light'—continuation of the pericope urging belief in the light.
- John 8:12 (verbal): Jesus' declaration 'I am the light of the world' and the call to follow him so one does not walk in darkness parallels the light imagery and invitation to believe.
- John 9:5 (verbal): Another Johannine statement 'As long as I am in the world I am the light of the world'—links Jesus' presence to light and the opportunity for people to become 'children of light.'
- Ephesians 5:8 (thematic): Paul's ethical application 'for you were once darkness, but now you are light in the Lord... walk as children of light' echoes the phrase 'children of light' and the moral consequences of belonging to the light.
- 1 Thessalonians 5:5 (thematic): Paul's identification 'you are all children of light and of the day' parallels the communal identity language and contrast with darkness implicit in John 12:36.
Alternative generated candidates
- While you have the light, believe in the light, that you may become children of light.' After he had said these things, Jesus departed and hid himself from them.
- 'While you have the light, believe in the light, so that you may become children of light.' After he had said these things, Jesus withdrew and hid himself from them.
Now there were some Greeks among those who had come up to worship at the festival.
They came to Philip, who was from Bethsaida of Galilee, and asked him, 'Sir, we wish to see Jesus.'
Philip went and told Andrew; then Andrew and Philip went and told Jesus.
Jesus answered them, 'The hour has come for the Son of Man to be glorified.'
Truly, truly, I say to you: unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit.
Whoever loves his life will lose it; whoever hates his life in this world will keep it for eternal life.
If anyone serves me, he must follow me; and where I am, there my servant will be also. If anyone serves me, the Father will honor him. Now my soul is troubled. What shall I say? 'Father, save me from this hour'? No — it was for this very reason that I came to this hour.
'Father, glorify your name.' Then a voice came from heaven: 'I have glorified it, and I will glorify it again.'
The crowd standing there heard it and said that it had thundered; others said, 'An angel has spoken to him.'
Jesus answered, 'This voice has not come for my sake, but for yours.' Now is the judgment of this world; now the ruler of this world will be cast out. And I, when I am lifted up from the earth, will draw all people to myself.
He said this to indicate by what death he was to die.
The crowd replied, 'We have heard from the Law that the Christ remains forever; how then can you say that the Son of Man must be lifted up? Who is this Son of Man?'
Jesus replied, 'The light is with you but a little while longer. Walk while you have the light, so that darkness may not overtake you. The one who walks in darkness does not know where he is going.'
While you have the light, believe in the light, that you may become children of light.' When he had said these things, Jesus went away and hid himself from them.