João 12
Marvin Vincent · Citado em PreceptAustin
João 12
Vincent adds glossokomon was used for a coffin (ED: Judas' coveting would soon lead to a coffin!). Josephus applies it to the coffer in which the golden mice and emerods were preserved (1Sa 6:11). In the Septuagint, of the chest which Joash had provided for receiving contributions for the repairing of the Lord's house (2Chr 24:8). Gilbrant - This noun is a compound apparently derived from the noun glōssa (1094), “tongue,” and the verb komeō, “to take care of, to attend to.” The word appears in the vernacular form glōssokomeion of the case used to store the reeds of musical instruments, though more generally of caskets. More frequently it appears as glōssokomon and refers to various containers or receptacles, e.g., case, casket, cage, or money box. Moulton-Milligan calls it “decidedly vernacular” in its usage. Its original meaning is all but lost in the papyri and nonliterary records of the common language. Glōssokomon occurs in the Septuagint only five times, one of which appears only in Codex Vaticanus (B) (2 Samuel 6:11). Interestingly, Codex Vaticanus reads glōssokomon where the other manuscripts read kibōtos, usually rendered “ark” (Hebrew ’ărôn) in the Septuagint. ’Arôn stands behind glōssokomon in the remaining texts as well, all of which are found in 2 Chronicles 24 (2Chr 24:8,10,11). In 2 Chronicles 24 Joash ordered a “chest” to be constructed. This chest was placed outside of the temple gate, and the people were then instructed to bring their contributions (in accordance with Mosaic precedent, Exodus 38:21) and drop them into the container. This revenue was then used in the repair work on the temple (2 Chronicles 24:1-13ff.). New Testament Usage - The two instances of glōssokomon in the New Testament, both in John’s Gospel (12:6; 13:29), reflect the usage seen in both classical Greek and the Septuagint of “money box.” John tells us that Judas (whom John also described as a “thief”) kept the “money box.” Apparently money was a major motivation for Judas’ betrayal of Jesus (cf. especially Matthew 26:14-16). Here the definition “money box” is probably appropriate; it is attested elsewhere (cf. Bauer) and certainly implied in the Old Testament. (Complete Biblical Library) Glossokomon is used in Jn. 12:6; Jn. 13:29 and 3 (or 4) times in the Septuagint - 2Chr 24:8; 2Chr 24:10; 2Chr 24:11 - Some add 1Sa 6:11 (but I cannot find it in the Septuagint of that verse - see note above). John 12:7 Therefore Jesus said, "Let her alone, so that she may keep it for the day of My burial. BGT John 12:7 εἶπεν οὖν ὁ Ἰησοῦς· ἄφες αὐτήν, ἵνα εἰς τὴν ἡμέραν τοῦ ἐνταφιασμοῦ μου τηρήσῃ αὐτό· KJV John 12:7 Then said Jesus, Let her alone: against the day of my burying hath she kept this. NET John 12:7 So Jesus said, "Leave her alone. She has kept it for the day of my burial. CSB John 12:7 Jesus answered, "Leave her alone; she has kept it for the day of My burial. ESV John 12:7 Jesus said, "Leave her alone, so that she may keep it for the day of my burial. NIV John 12:7 "Leave her alone," Jesus replied. " It was intended that she should save this perfume for the day of my burial. NLT John 12:7 Jesus replied, "Leave her alone. She did this in preparation for my burial. NRS John 12:7 Jesus said, "Leave her alone. She bought it so that she might keep it for the day of my burial. NJB John 12:7 So Jesus said, 'Leave her alone; let her keep it for the day of my burial. NAB John 12:7 So Jesus said, "Leave her alone. Let her keep this for the day of my burial. YLT John 12:7 Jesus, therefore, said, 'Suffer her; for the day of my embalming she hath kept it, MIT John 12:7 Jesus said, "Get off her back. She saved this for the day of my burial. GWN John 12:7 Jesus said to Judas, "Leave her alone! She has done this to prepare me for the day I will be placed in a tomb. BBE John 12:7 Then Jesus said, Let her be. Let her keep what she has for the day of my death. RSV John 12:7 Jesus said, "Let her alone, let her keep it for the day of my burial. NKJ John 12:7 But Jesus said, "Let her alone; she has kept this for the day of My burial. ASV John 12:7 Jesus therefore said, Suffer her to keep it against the day of my burying. DBY John 12:7 Jesus therefore said, Suffer her to have kept this for the day of my preparation for burial; NIRV John 12:7 "Leave her alone," Jesus replied. "The perfume was meant for the day I am buried. RWB John 12:7 Then said Jesus, Let her alone: for the day of my burial hath she kept this. WEB John 12:7 Then said Jesus, Let her alone: against the day of my burial hath she kept this. Let: Ps 109:31 Zec 3:2 Mt 26:10 Mk 14:6 against: Jn 19:38-42 Mt 26:12 27:57-60 Mk 15:42-47 Lu 23:50 John 12 Resources - Multiple Sermons and Commentaries Related Passages: Matthew 26:10-12 “But Jesus, aware of this, said to them, “Why do you bother the woman? For she has done a good deed to Me. 11 “For you always have the poor with you; but you do not always have Me 12 For when she poured this perfume on My body, she did it to prepare Me for burial. Lowell
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Vincent - The ascription of praise here is from Psalms 118:25, 26. This Psalm, according to Perowne, was composed originally for the first celebration of the Feast of Tabernacles after the completion of the sacred temple. The words of the twenty-fifth verse were sung during that feast, when the altar of burnt-offering was solemnly compassed; that is, once on each of the first six days of the feast, and seven times on the seventh day. This seventh day was called "the Great Hosanna," and not only the prayers for the feast, but even the branches of trees, including the myrtles which were attached to the palm branch, were called "Hosannas."
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Vincent explains...(theoreo) was more than simple seeing. The verb means looking steadfastly, as one who has an interest in the object, and with a view to search into and understand it: to look inquiringly and intently. (Ed Note: And even with a sense of amazement.) (1) To observe something with sustained attention, be a spectator (2) To come to the understanding of something Theoreo - 51v - beholds(1), look(1), looking(5), observe(3), observed(4), observing(3), perceive(2), saw(8), see(16), seeing(2), seen(1), sees(4), watched(1), watching(2). Matt. 27:55; Matt. 28:1; Mk. 3:11; Mk. 5:15; Mk. 12:41; Mk. 15:40; Mk. 15:47; Mk. 16:4; Lk. 10:18; Lk. 14:29; Lk. 21:6; Lk. 23:35; Lk. 23:48; Lk. 24:37; Lk. 24:39; Jn. 2:23; Jn. 4:19; Jn. 6:19; Jn. 6:40; Jn. 6:62; Jn. 7:3; Jn. 8:51; Jn. 9:8; Jn. 10:12; Jn. 12:19; Jn. 12:45; Jn. 14:17; Jn. 14:19; Jn. 16:10; Jn. 17:24; Jn. 20:6; Jn. 20:12; Jn. 20:14; Acts 3:16; Acts 4:13; Acts 7:56; Acts 8:13; Acts 9:7; Acts 10:11; Acts 17:16; Acts 17:22; Acts 19:26; Acts 20:38; Acts 21:20; Acts 25:24; Acts 27:10; Acts 28:6; Heb. 7:4; 1 Jn. 3:17; Rev. 11:11; Rev. 11:12 Look (2396)(ide also eide) to see, calling attention to what may be seen or heard or mentally apprehended in any way. Can denote surprise. Ide is "strictly, the second-person singular imperative of eidon (see, perceive, look at); used as a demonstrative particle to prompt attention, with a basic meaning pay attention, and followed by the nominative case or a statement to identify who or what is to be given attention; (1) to focus attention; (a) on a significant participant in a narrative, like behold!; here is (are), this in none other than (Mk 3.34; Jn 1.29); (b) on a significant place (Mk 16.6); (2) to introduce something for special attention; (a) because it is contrary to the hearer's expectation there now! take note! look! (Jn 3.26); (b) because it requires the hearer's response listen! see there! pay attention now! (Mk 15.4) (BORROW Analytical Lexicon of the Greek New Testament) Vine adds "an aorist or point tense, marking a definite point of time, of the imperative mood of eidon, "to see" (taken as part of horaō, "to see"), is used as an interjection, addressed either to one or many persons.' Ide - 28x/27v - behold(18), lo(1), look(4), see(5). Matt. 25:20; Matt. 25:22; Matt. 25:25; Matt. 26:65; Mk. 2:24; Mk. 3:34; Mk. 11:21; Mk. 13:1; Mk. 13:21; Mk. 15:4; Mk. 15:35; Mk. 16:6; Jn. 1:29; Jn. 1:36; Jn. 1:47; Jn. 3:26; Jn. 5:14; Jn. 7:26; Jn. 11:3; Jn. 11:36; Jn. 12:19; Jn. 16:29; Jn. 19:4; Jn. 19:14; Jn. 19:26; Jn. 19:27; Gal. 5:2 John 12:20 Now there were some Greeks among those who were going up to worship at the feast; BGT John 12:20 Ἦσαν δὲ Ἕλληνές τινες ἐκ τῶν ἀναβαινόντων ἵνα προσκυνήσωσιν ἐν τῇ ἑορτῇ· KJV John 12:20 And there were certain Greeks among them that came up to worship at the feast: NET John 12:20 Now some Greeks were among those who had gone up to worship at the feast. CSB John 12:20 Now some Greeks were among those who went up to worship at the festival. ESV John 12:20 Now among those who went up to worship at the feast were some Greeks. NIV John 12:20 Now there were some Greeks among those who went up to worship at the Feast. NLT John 12:20 Some Greeks who had come to Jerusalem for the Passover celebration NRS John 12:20 Now among those who went up to worship at the festival were some Greeks. NJB John 12:20 Among those who went up to worship at the festival were some Greeks. NAB John 12:20 Now there were some Greeks among those who had come up to worship at the feast. YLT John 12:20 And there were certain Greeks out of those coming up that they may worship in the feast, MIT John 12:20 Some Greeks were among those who went up to worship at the festival. Greeks: Jn 7:35 Mk 7:26 Ac 14:1 16:1 17:4 20:21 21:28 Ro 1:16 10:12 Ga 2:3 3:28 Col 3:11 to worship: 1Ki 8:41-43 Isa 11:10 60:2-14 66:19-21 Ac 8:27 John 12 Resources - Multiple Sermons and Commentaries GREEKS AT THE PASSOVER Now there were some Greeks (Hellen) among those who were going up to (hina - in order to - purpose clause) worship (proskuneo) at the feast (heorte) (Passover) - Going up - when referring to going to Jerusalem it was always up because of Jerusalem's altitude (see diagram above). Only John notes the presence of the Greeks (Hellen), who are Gentiles (not "Hellenized" Jews like Acts 6:1+ = Hellenistes, A T Robertson calls them "Real Greeks, not Greek-speaking Jews [Hellenists, Acts 6:1+] but Greeks like those in Antioch [Acts 11:20+]), who some favor to be "God fearers" (Acts 10:22+, Acts 17:4,17+ like Ethiopian eunuch - Acts 8:27+) and others favor to be Gentile proselytes (proselutos). In any event, what a striking contrast these Gentiles present when compared to the religious leaders, for the former sought to see Him, the latter sought to slay Him! David
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Vincent has a discussion of Greek mythology regarding the concept of life rising out of death - The selection of the corn of wheat as an illustration acquires a peculiar interest from the fact of its being addressed to Greeks, familiar with the Eleusinian mysteries celebrated in their own country. These mysteries were based on the legend of Dionysus (Bacchus). According to the legend his original name was Zagreus. He was the son of Zeus (Jupiter) by his own daughter Persephone (Proserpina), and was destined to succeed to supreme dominion and to the wielding of the thunderbolt. The jealousy of Here (Juno), the wife of Zeus, incited the Titans against him, who killed him while he was contemplating his face in a mirror, cut up his body, and boiled it in a caldron, leaving only the heart. Zeus, in his wrath, hurled the Titans to Tartarus, and Apollo collected the remains of Zagreus and buried them. The heart was given to Semele, and Zagreus was born again from her under the form of Dionysus. The mysteries represented the original birth from the serpent, the murder and dismemberment of the child, and the revenge inflicted by Zeus; and the symbols exhibited—the dice, ball, top, mirror, and apple—signified the toys with which the Titans allured the child into their power. Then followed the restoration to life; Demeter (Ceres) the goddess of agriculture, the mother of food, putting the limbs together, and giving her maternal breasts to the child. All this was preparatory to the great Eleusinia, in which the risen Dionysus in the freshness of his second life was conducted from Athens to Eleusis in joyful procession. An ear of corn, plucked in solemn silence, was exhibited to the initiated as the object of mystical contemplation, as the symbol of the god, prematurely killed, but, like the ear enclosing the seed-corn, bearing within himself the germ of a second life. With this mingled the legend of Persephone, the daughter of Demeter, who was carried off by Pluto to the infernal world. The mother wandered over the earth seeking her daughter, and having found her, applied to Zeus, through whose intervention Persephone, while condemned to Hades for a part of the year, was allowed to remain upon earth during the other part. Thus the story became the symbol of vegetation, which shoots forth in spring, and the power of which withdraws into the earth at other seasons of the year. These features of the mysteries set forth, and with the same symbol as that employed by Christ here, the crude pagan conception of life rising out of death. ILLUSTRATION - Someone has calculated that if you plant one wheat seed, take the crop and plant all the seed from that crop, plant all the seed from the next crop, ect., that it would take only fourteen years for the whole land space of the earth to be filled. Jesus is talking about planting seed; not burying seed. A young man visited an old missionary in the deepest parts of the jungle. He said to the missionary, “You have really buried yourself out here in this mission field.” The missionary said, “No, I have not buried myself here, I have planted myself here.” The same is true of us as we follow Christ – John 11:25-26 The only Jesus folks will see is the Jesus in us. People need to see Jesus in our Attitude, Actions, Accomplishments, Aims, Attire, and Appetites. “Sir, we would see Jesus!” Let others see Jesus in you. Then we will hear Him say, “Well Done!” Shattering Hope Today’s Bible Reading: John 12:23–26 Unless a kernel of wheat is planted in the soil and dies, it remains alone. But its death will produce many new kernels. -John 12:24 Poppy seeds pop. Apple cores crash to the ground. Corn kernels crack. In nature, the very act of reproduction requires a seed to shed its hull and shatter its container. In her classic book, The Measure of My Days, playwright and author Florida Scott-Maxwell observes, “Life does not accommodate you, it shatters you. It’s meant to, and it couldn’t do it better. Every seed destroys its container or else there would be no fruition.” The playwright’s observation reminds me of Jesus’ words as He approached His death in John 12. Sharing that the hour had come “for the Son of Man to enter into his glory” (v. 23), Jesus offered a kind of shattering hope to his listeners. “I tell you the truth, unless a kernel of wheat is planted in the soil and dies, it remains alone. But its death will produce many new kernels” (v. 24). His death would bring about life for many. Jesus erases any doubt by prefacing His point with the phrase, “I tell you the truth.” God offers this shattering hope to us today, nudging us toward growth. Jesus goes on, “Those who love their life in this world will lose it. Those who care nothing for their life in this world will keep it for eternity” (v. 25). —Elisa Morgan We all face sufferings, disappointments and losses. How might God bring about new life in us through the daily “deaths” we encounter? D L Moody - TAKE a little black flower seed and sow it; after it has been planted some time, dig it up. If it is whole you know that it has no life; but if it has begun to decay, you know that life and fruitfulness will follow. There will be a resurrected life, and out of that little black seed will come a beautiful fragrant flower. Here is a disgusting grub, crawling along the ground. By and by old age overtakes it, and it begins to spin its own shroud, to make its own sepulchre, and it lies as if in death. Look again, and it has shuffled off its shroud, it has burst its sepulchre open, and it comes forth a beautiful butterfly, with different form and habits. So with our bodies. They die, but God will give us glorified bodies in their stead. This is the law of the new creation as well as of the old: light after darkness: life after death: fruitfulness and glory after corruption and decay. F B
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Vincent points out that sees (theoreo) "is purposely chosen to mark an intent, continuous contemplation of Christ, issuing in ever larger knowledge of the Father." You cannot separate faith in God the Father from faith in Jesus Christ. The Athanasian Creed opening: “Whosoever will be saved, before all things it is necessary that he hold the catholic faith. Which faith except every one do keep whole and undefiled; without doubt he shall perish everlastingly. And the catholic faith is this: That we worship one God in Trinity, and Trinity in Unity; Neither confounding the Persons; nor dividing the Essence. For there is one Person of the Father; another of the Son; and another of the Holy Ghost. But the Godhead of the Father, of the Son, and of the Holy Ghost, is all one; the Glory equal, the Majesty coeternal.” QUESTION - What did Jesus mean when He said, “I and the Father are one” (John 10:30)? ANSWER - In John 10 Jesus presents Himself as the Good Shepherd and, in a debate with the Jewish leaders, makes the claim, “I and the Father are one” (John 10:30). It was a bold statement—one His audience found quite audacious—and it reveals much about who Jesus is. Five key observations can be made concerning this passage. First, Jesus claimed to be one with God in the sense of being equal to Him. Jesus did not claim to be merely a messenger or prophet of God, but of equal power with God. Second, His audience understood that Jesus was claiming equality with God the Father. In verse 31, “The Jews picked up stones again to stone him.” Why? Blasphemy was a crime punishable by death according to the Jewish Law. When Jesus asked why they were planning to kill Him, they answered, “For blasphemy, because you, being a man, make yourself God” (John 10:33). If Jesus had been lying or deceived, His statement would have been blasphemous. In fact, the only way His words were not blasphemy is if Jesus was telling the truth about His equality with God. Third, Jesus referred to Himself as God’s Son and to God as His Father (John 10:36–37). He used Psalm 82:6 to show that the Messiah has the right to claim the title “Son of God.” Fourth, Jesus claimed that that Father sent Him: “the one whom the Father set apart as his very own and sent into the world” (John 10:36). In this statement, Jesus claimed preexistence in the Father’s presence. No biblical prophet had ever made such a claim before; yet Jesus claimed to exist before Abraham (John 8:58). Fifth, Jesus only stated that the Jews did not believe Him; He never said they misunderstood His claim to be God. John 10:38 notes, “Even though you do not believe me, believe the works, that you may know and understand that the Father is in me, and I in the Father.” Jesus was not correcting a misunderstanding. They understood what He said perfectly. He was correcting their willful rejection of Him. Colossians 1:16–17 affirms Jesus’ same teaching: “In him all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things have been created through him and for him. He is before all things, and in him all things hold together.” John 1:1 explicitly notes that Jesus was both with God in the beginning and was God. In summary, Jesus claimed to be one with the Father as part of a larger argument to note that He had existed from eternity past, lived in perfect oneness with the Father, held the same power as God, and was sent by God the Father’s authority. Unfortunately, He was rejected as divine by the Jewish leaders. Jesus’ claim to have equal power as the Father was not blasphemy. It was the plain truth.GotQuestions.org QUESTION - What is nontrinitarianism? ANSWER - Nontrinitarianism is a theological view of God that rejects the doctrine of the Trinity. Any group that denies that God exists in three eternal, co-equal Persons sharing one nature in perfect unity is nontrinitarian. Within Christianity, broadly defined, are nontrinitarian groups that believe that God the Father is God but that Jesus and the Holy Spirit are not fully equal to Him. There are several false ideas related to nontrinitarianism. There is adoptionism, which says that Jesus was “adopted” as the Son of God at some point during His earthly life—at His baptism, resurrection, or ascension, for example. There is also modalism, which asserts that God is an indivisible being who manifests Himself as one of three Persons at various times. Also, there is subordinationism, which says the Son and Holy Spirit are subordinate to the Father in nature and being. Nontrinitarian groups claiming the name of Christ include the Jehovah’s Witnesses, Mormons, Swedenborgians, Christadelphians, members of the United Church of God, and Oneness Pentecostals. Nontrinitarianism is problematic because it is unbiblical and, at least in some forms, it makes Jesus Christ less than God. The deity of Christ is clearly supported by Scripture. Jesus said to the religious Jews, “I and the Father are one” (John 10:30). The Jews rightly took this to mean that Jesus was claiming equality with the Father. They replied, “You, a mere man, claim to be God!” (John 10:33). Then they tried to stone Him, which was the proper response to blasphemy, according to the law (Leviticus 24:16). A nontrinitarian who believes that Jesus is not equal to the Father will have trouble explaining why the Jews were unjustified in their response. If you are not equal to God, it would be blasphemy to say you were. As God said, through the prophet Isaiah, He is the only God, and there is none like Him: “I am God, and there is no other; I am God, and there is none like me” (Isaiah 46:9). In fact, if Jesus were not fully God, His statement to the Jews would have put Him on par with Lucifer, who in rebellion attempted to ascend to God’s throne (Isaiah 14:14). The Holy Spirit is also God and yet distinct from the other Persons of the Godhead, according to the Bible. We see this in the story of Ananias and Sapphira, who “lied to God” (Acts 5:4). Peter also said that Ananias “lied to the Holy Spirit” (Acts 5:3). This was the same lie, from the lips of one man to one God. Lying to the Holy Spirit is thus equated with lying to the Father. The Bible also tells us that the Holy Spirit has distinct emotions, a distinct will, and a special purpose (Ephesians 4:30, 1 Corinthians 12:4–7; 2 Corinthians 13:14; John 14:25–26; 15:26–27; 16:7–15). Why do nontrinitarian doctrines exist? What is the motivation to reject the Trinity? Part of the answer may be that the idea of the Trinity is so hard to grasp. How can the One God be also three distinct Persons? It makes no sense to our finite minds. But that is not a reason to discount it. There are many difficult doctrines that Christians struggle with, and many things in the Bible that seem impossible or are hard to understand. If we could fully understand everything God is and does, we would have a comfortable feeling of control. But, if anything, God’s mysterious and profound nature is an argument for the Bible being true. If there is a God who has the power to create us and the world around us, wouldn’t it make sense for Him to be beyond our understanding (see Isaiah 55:8)? The clear and consistent teaching of the New Testament is that God exists in three Persons. Matthew 28:19 and 2 Corinthians 13:14 are two passages in which the doctrine of the Trinity is found. Jesus taught much about all three Persons of the Trinity in John chapters 14—17. And in His conversation with Nicodemus, Jesus speaks of the work of the Spirit who regenerates (John 3:8), the Son who was crucified (John 3:14–15), and the Father who sent the Son (John 3:16–17). There is no doubt that the Trinity is difficult for human minds to grasp. We are not tri-personal beings; we are each one person. But God is unlike us. In His Word, He has revealed that He is of one nature and essence while at the same time eternally existing in three Persons. The Nicene Creed (AD 325) affirms that “we believe in one God the Father Almighty, . . . and in one Lord Jesus Christ, . . . and we believe in the Holy Spirit.” The fourth-century Athanasian Creed did an admirable job in attempting to convey the truth of the triune nature of God, saying, in part, “We worship one God in trinity and the Trinity in unity, neither confusing the persons nor dividing the divine being. For the Father is one person, the Son is another, and the Spirit is still another. But the deity of the Father, Son, and Holy Spirit is one, equal in glory, coeternal in majesty. What the Father is, the Son is, and so is the Holy Spirit. Uncreated is the Father; uncreated is the Son; uncreated is the Spirit. The Father is infinite; the Son is infinite; the Holy Spirit is infinite. Eternal is the Father; eternal is the Son; eternal is the Spirit: And yet there are not three eternal beings, but one who is eternal; as there are not three uncreated and unlimited beings, but one who is uncreated and unlimited. Almighty is the Father; almighty is the Son; almighty is the Spirit: And yet there are not three almighty beings, but one who is almighty. Thus the Father is God; the Son is God; the Holy Spirit is God: And yet there are not three gods, but one God. Thus the Father is Lord; the Son is Lord; the Holy Spirit is Lord: And yet there are not three lords, but one Lord. . . .“And in this Trinity, no one is before or after, greater or less than the other; but all three persons are in themselves, coeternal and coequal; and so we must worship the Trinity in unity and the one God in three persons.” Nontrinitarianism rejects these creeds and biblical teaching about the Trinity. Trinitarians affirm Jesus’ words in Matthew 28:19 concerning baptism “in the name of the Father and of the Son and of the Holy Spirit,” and they sing with conviction the words of the Doxology, “Praise Father, Son, and Holy Ghost.” GotQuestions.org John 12:46 "I have come as Light into the world, so that everyone who believes in Me will not remain in darkness. BGT John 12:46 ἐγὼ φῶς εἰς τὸν κόσμον ἐλήλυθα, ἵνα πᾶς ὁ πιστεύων εἰς ἐμὲ ἐν τῇ σκοτίᾳ μὴ μείνῃ. KJV John 12:46 I am come a light into the world, that whosoever believeth on me should not abide in darkness. NET John 12:46 I have come as a light into the world, so that everyone who believes in me should not remain in darkness. CSB John 12:46 I have come as a light into the world, so that everyone who believes in Me would not remain in darkness. ESV John 12:46 I have come into the world as light, so that whoever believes in me may not remain in darkness. NIV John 12:46 I have come into the world as a light, so that no one who believes in me should stay in darkness. NLT John 12:46 I have come as a light to shine in this dark world, so that all who put their trust in me will no longer remain in the dark. NRS John 12:46 I have come as light into the world, so that everyone who believes in me should not remain in the darkness. NJB John 12:46 I have come into the world as light, to prevent anyone who believes in me from staying in the dark any more. NAB John 12:46 I came into the world as light, so that everyone who believes in me might not remain in darkness. YLT John 12:46 I a light to the world have come, that every one who is believing in me -- in the darkness may not remain; MIT John 12:46 I have come into the world as light, that all who believe in me might no longer remain in the dark. I have come: Jn 12:35,36 Jn 1:4-5 Jn 3:19 Jn 8:12, Jn 9:5,39 Ps 36:9 Isa 40:1 Mal 4:2 Mt 4:16 Lu 1:76-79 2:32 Ac 26:18 1Jn 1:1-3 2:8,9 remain: Isa 42:7,15 Eph 5:14 John 12 Resources - Multiple Sermons and Commentaries Related Passages: 1 John 2:9 The one who says he is in the Light and yet hates his brother is in the darkness until now. 1 John 2:11 But the one who hates his brother is in the darkness and walks in the darkness, and does not know where he is going because the darkness has blinded his eyes. John 1:4-5 (JESUS THE LIGHT) In Him was life, and the life was the Light of men. 5 The Light shines in the darkness, and the darkness did not comprehend it. John 3:19-21+ (JESUS THE LIGHT) “This is the judgment, that the Light has come into the world, and men loved the darkness rather than the Light, for their deeds were evil. 20 “For everyone who does evil hates the Light, and does not come to the Light for fear that his deeds will be exposed. 21 “But he who practices the truth comes to the Light, so that his deeds may be manifested as having been wrought in God.” John 8:12+ (JESUS THE LIGHT) Then Jesus again spoke to them, saying, “I am the Light of the world; he who follows Me will not walk in the darkness, but will have the Light of life.” John 9:5+ (JESUS THE LIGHT) “While I am in the world, I am the Light of the world.” John 12:35-36+ So Jesus said to them, “For a little while longer the Light is among you. Walk while you have the Light, so that darkness will not overtake you; he who walks in the darkness does not know where he goes. 36 “While you have the Light, believe in the Light, so that you may become sons of Light.” These things Jesus spoke, and He went away and hid Himself from them. INCARNATE LIGHT EXPOSES DARKNESS I have come (erchomai) as Light (phos) into the world (kosmos) - Jesus as the Light of the world is repeatedly stressed in this Gospel (see passages above = "JESUS THE LIGHT") I have come is perfect tense pointing to the abiding result of His coming (cf use of perfect tense in Jn 5:43; 7:28; 8:42; 16:28; 18:37). Note this declaration points not only to His incarnation, but also to His preexistence. So that (hina - purpose clause - "What purpose?") everyone who believes (pisteuo in present tense) in Me will not remain (meno) in darkness (skotia) - This is as clear an explanation of why Jesus left His Throne in Heaven and became a Man Who would die on a cross. Spiritual and moral darkness is the present state of every person born, for we are all born with Adam's sin virus (Ro 5:12+) which results in our spiritual death (now and eternally). Every person will remain in spiritual and darkness unless they believe in Jesus the Light.