Notas al pie

1. John 12:20 sn These Greeks (῞Ελληνές τινες, hellēnes tines) who had come up to worship at the feast were probably “God-fearers” rather than proselytes in the strict sense. Had they been true proselytes, they would probably not have been referred to as Greeks any longer. Many came to worship at the major Jewish festivals without being proselytes to Judaism, for example, the Ethiopian eunuch in Acts 8:27, who could not have been a proselyte if he were physically a eunuch.
2. John 12:21 sn These Greeks approached Philip, although it is not clear why they did so. Perhaps they identified with his Greek name (although a number of Jews from border areas had Hellenistic names at this period). By see it is clear they meant “speak with,” since anyone could “see” Jesus moving through the crowd. The author does not mention what they wanted to speak with Jesus about.
3. John 12:21 tn Grk “and were asking him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated here.
4. John 12:22 tn Grk “Andrew and Philip”; because a repetition of the proper names would be redundant in contemporary English style, the phrase “they both” has been substituted in the translation.
5. John 12:23 tn Grk “Jesus answered them, saying.” The participle λέγων (legōn) is redundant in contemporary English and has not been translated here.
6. John 12:23 tn Grk “the hour.”
7. John 12:23 sn Jesus’ reply, the time has come for the Son of Man to be glorified, is a bit puzzling. As far as the author’s account is concerned, Jesus totally ignores these Greeks and makes no further reference to them whatsoever. It appears that his words are addressed to Andrew and Philip, but in fact they must have had a wider audience, including possibly the Greeks who had wished to see him in the first place. The words the time has come recall all the previous references to “the hour” throughout the Fourth Gospel (see the note on time in 2:4). There is no doubt, in light of the following verse, that Jesus refers to his death here. On his pathway to glorification lies the cross, and it is just ahead.
8. John 12:24 tn Grk “Truly, truly, I say to you.”
9. John 12:24 tn Or “it remains only a single kernel.”
10. John 12:24 tn Or “bears.”
11. John 12:24 tn Grk “much fruit.”
12. John 12:25 tn Or “soul.”
13. John 12:25 tn Or “loses.” Although the traditional English translation of ἀπολλύει (apolluei) in John 12:25 is “loses,” the contrast with φυλάξει (phulaxei, “keeps” or “guards”) in the second half of the verse favors the meaning “destroy” here.
14. John 12:25 tn Or “keeps.”
15. John 12:26 tn As a third person imperative in Greek, ἀκολουθείτω (akoloutheitō) is usually translated “let him follow me.” This could be understood by the modern English reader as merely permissive, however (“he may follow me if he wishes”). In this context there is no permissive sense, but rather a command, so the translation “he must follow me” is preferred.
16. John 12:26 tn Grk “where I am, there my servant will be too.”
17. John 12:27 tn Or “save me.”
18. John 12:27 tn Or “this occasion.”sn Father, deliver me from this hour. It is now clear that Jesus’ hour has come—the hour of his return to the Father through crucifixion, death, resurrection, and ascension (see 12:23). This will be reiterated in 13:1 and 17:1. Jesus states (employing words similar to those of Ps 6:4) that his soul is troubled. What shall his response to his imminent death be? A prayer to the Father to deliver him from that hour? No, because it is on account of this very hour that Jesus has come. His sacrificial death has always remained the primary purpose of his mission into the world. Now, faced with the completion of that mission, shall he ask the Father to spare him from it? The expected answer is no.
19. John 12:27 tn Or “this occasion.”
20. John 12:28 tn Or “from the sky” (see note on 1:32).
21. John 12:28 tn “It” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context.
22. John 12:28 tn “It” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context.
23. John 12:29 tn “The voice” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context.
24. John 12:29 tn Grk “Others said, “An angel has spoken to him.” The direct discourse in the second half of v. 29 was converted to indirect discourse in the translation to maintain the parallelism with the first half of the verse, which is better in keeping with English style.
25. John 12:30 tn Grk “Jesus answered and said.”
26. John 12:30 tn Or “for my sake.”
27. John 12:31 sn The ruler of this world is a reference to Satan.
28. John 12:31 tn Or “will be thrown out.” This translation regards the future passive ἐκβληθήσεται (ekblēthēsetai) as referring to an event future to the time of speaking.sn The phrase driven out must refer to Satan’s loss of authority over this world. This must be in principle rather than in immediate fact, since 1 John 5:19 states that the whole world (still) lies in the power of the evil one (a reference to Satan). In an absolute sense the reference is proleptic. The coming of Jesus’ hour (his crucifixion, death, resurrection, and exaltation to the Father) marks the end of Satan’s domain and brings about his defeat, even though that defeat has not been ultimately worked out in history yet and awaits the consummation of the age.
29. John 12:32 tn Grk “all.” The word “people” is not in the Greek text but is supplied for stylistic reasons and for clarity (cf. KJV “all men”).
30. John 12:33 sn This is a parenthetical note by the author.
31. John 12:34 tn Grk “Then the crowd answered him.”
32. John 12:34 tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).sn See the note on Christ in 1:20.
33. John 12:34 tn Probably an allusion to Ps 89:35-37. It is difficult to pinpoint the passage in the Mosaic law to which the crowd refers. The ones most often suggested are Pss 89:36-37; 110:4, Isa 9:7, Ezek 37:25, and Dan 7:14. None of these passages are in the Pentateuch per se, but “law” could in common usage refer to the entire OT (compare Jesus’ use in John 10:34). Of the passages mentioned, Ps 89:36-37 is the most likely candidate. This verse speaks of David’s “seed” remaining forever. Later in the same psalm, v. 51 speaks of the “anointed” (Messiah), and the psalm was interpreted messianically in both the NT (Acts 13:22, Rev 1:5; 3:14) and in the rabbinic literature (Genesis Rabbah 97).
34. John 12:34 tn Grk “And how”; the conjunction καί (kai, “and”) has been left untranslated here for improved English style.
35. John 12:35 tn Grk “Then Jesus said to them.”
36. John 12:35 tn Grk “Yet a little while the light is with you.”
37. John 12:35 sn The warning Walk while you have the light, so that the darkness may not overtake you operates on at least two different levels: (1) To the Jewish people in Jerusalem to whom Jesus spoke, the warning was a reminder that there was only a little time left for them to accept him as their Messiah. (2) To those later individuals to whom the Fourth Gospel was written, and to every person since, the words of Jesus are also a warning: There is a finite, limited time in which each individual has opportunity to respond to the Light of the world (i.e., Jesus); after that comes darkness. One’s response to the Light decisively determines one’s judgment for eternity.
38. John 12:36 tn The idiom “sons of light” means essentially “people characterized by light,” that is, “people of God.”sn The expression sons of light refers to men and women to whom the truth of God has been revealed and who are therefore living according to that truth, thus, “people of God.”