John 12:37–50

Footnotes

1. 77 Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
2. 78 Or “done.”
3. 79 Or “message.”
4. 80 Grk “who said.”
5. 81 “The arm of the Lord” is an idiom for “God’s great power” (as exemplified through Jesus’ miraculous signs). This response of unbelief is interpreted by the author as a fulfillment of the prophetic words of Isaiah (Isa 53:1). The phrase ὁ βραχίων κυρίου (ho brachiōn kuriou) is a figurative reference to God’s activity and power which has been revealed in the sign-miracles which Jesus has performed (compare the previous verse).
6. 82 A quotation from Isa 53:1.
7. 83 The author explicitly states here that Jesus’ Jewish opponents could not believe, and quotes Isa 6:10 to show that God had in fact blinded their eyes and hardened their heart. This OT passage was used elsewhere in the NT to explain Jewish unbelief: Paul’s final words in Acts (28:26–27) are a quotation of this same passage, which he uses to explain why the Jewish people have not accepted the gospel he has preached. A similar passage (Isa 29:10) is quoted in a similar context in Rom 11:8.
8. 84 Or “closed their mind.”
9. 85 Or “their mind.”
10. 86 One could also translate στραφῶσιν (straphōsin) as “repent” or “change their ways,” but both of these terms would be subject to misinterpretation by the modern English reader. The idea is one of turning back to God, however. The words “to me” are not in the Greek text, but are implied.
11. 87 A quotation from Isa 6:10.
12. 88 Grk “his”; the referent (Christ) has been specified in the translation for clarity. The referent supplied here is “Christ” rather than “Jesus” because it involves what Isaiah saw. It is clear that the author presents Isaiah as having seen the preincarnate glory of Christ, which was the very revelation of the Father (see John 1:18; John 14:9). Because he saw Christ’s glory. The glory which Isaiah saw in Isa 6:3 was the glory of Yahweh (typically rendered as “Lord” in the OT). Here John speaks of the prophet seeing the glory of Christ since in the next clause and spoke about him, “him” can hardly refer to Yahweh, but must refer to Christ. On the basis of statements like 1:14 in the prologue, the author probably put no great distinction between the two. Since the author presents Jesus as fully God (cf. John 1:1), it presents no problem to him to take words originally spoken by Isaiah of Yahweh himself and apply them to Jesus.
13. 89 The term rulers here denotes members of the Sanhedrin, the highest legal, legislative, and judicial body among the Jews. Note the same word (“ruler”) is used to describe Nicodemus in 3:1.
14. 90 See the note on Pharisees in .
15. 91 The words “Jesus to be the Christ” are not in the Greek text, but are implied (see 9:22). As is often the case in Greek, the direct object is omitted for the verb ὡμολόγουν (hōmologoun). Some translators supply an ambiguous “it,” or derive the implied direct object from the previous clause “believed in him” so that the rulers would not confess “their faith” or “their belief.” However, when one compares John 9:22, which has many verbal parallels to this verse, it seems clear that the content of the confession would have been “Jesus is the Christ (i.e., Messiah).” See the note on Christ in .
16. 92 Or “be expelled from.”
17. 93 Compare John 9:22. See the note on synagogue in .
18. 94 Grk “the glory.”
19. 95 Grk “the glory.”
20. 96 Grk “shouted out and said.”
21. 97 The one who sent me refers to God.
22. 98 Cf. John 1:18 and 14:9.
23. 99 Grk “And if anyone”; the conjunction καί (kai, “and”) has been left untranslated here for improved English style.
24. 100 Or “guard them,” “keep them.”
25. 101 Cf. John 3:17.
26. 102 Or “does not receive.”
27. 103 Grk “has one who judges him.”
28. 104 Or “message.”
29. 105 Grk “I have not spoken from myself.”
30. 106 Grk “has given me commandment.”
31. 107 Or “his commandment results in eternal life.”
32. 108 Grk “The things I speak, just as the Father has spoken to me, thus I speak.”