John 12

and
Many translations render the Greek word δὲ (de) here as “but,” as this word is commonly used with a disjunctive or contrastive sense. However, it can also simply mean “and” depending on context. Here, the context implies that John is simply setting the scene and providing additional complimentary information, not drawing a contrast. Thus, δὲ (de) is translated “and” in this instance. Nevertheless, δὲ (de) is a stronger syntactical marker than the other Greek word for “and” (καί; kai). Therefore, John is drawing special attention to Lazarus’ presence here because it is essential to readers’ understanding of this narrative. The reader is to grasp the theology taught in the previous chapter which was highlighted by Jesus’ raising Lazarus from the dead. By pointing out Lazarus here, John is calling the reader to remember that Jesus is the resurrection and the life. But in order to grant resurrection and eternal life to those who believe in Him, He must first undergo death Himself—for which Mary is preparing Him here by anointing Him with costly perfume (v. 3; cf. v. 7; Matt 26:12).

going
The translation “going” aptly translates the Greek verb μέλλω (mellō), which is commonly used to communicate imminence that (i.e., something is “about to” take place or “going to” happen [cf. BDAG on μέλλω]). Thus, “intending” is a bit too strong and specific here, though the context does sometimes require such a translation (cf. 7:35; Acts 20:7, 13). Here, John simply identifies Judas as the one “who was going to betray Him” to expose his true character and false motives in criticizing Mary (cf. v. 6).

the poor
The translation “the poor” for πτωχοῖς (ptōchois) here is more accurate than something like “poor people.” Judas is not thinking so much of specific people here, but rather a general category. He thus hints (perhaps inadvertently) that he is not truly concerned for the actual people, though it will later be made explicit that he is concerned only for himself as he used to take from what was put into the money box. Thus, he desires that the money “wasted” here would have been put into the money box to go to “the poor.”

take
The word “take” translates the Greek verb βαστάζω (bastazō), which literally means “to bear up” or “lift away.” In this context it is obvious that Judas had a habit of “lifting” the money in acts of thievery. This idea is familiar to English speakers since a person who steals from a shop is commonly called a “shoplifter.” Because translating the term as “lift” here could lead to confusion regarding what is actually happening, the translation “take” is used to most clearly convey John’s meaning.

from
The translation “from” is better than “of” because it conveys the more specific Greek preposition ἐκ (ek). This indicates the fact that this crowd was comprised of Jews, coming likely from among those who had made the pilgrimage to Jerusalem for the Passover. They had heard the rumors of a dead man raised to life, but wanted to see the proof of this miracle of which they had heard.

about
“About” is a better translation here than something like “of.” This reflects the Greek preposition ἐπί (epi), which primarily communicates the idea of “on,” “upon,” or “about.” It is slightly more specific than the use of a simple genitive construction like “of Him.” Thus, the specific things which happened to Jesus in this chapter were previously written about Him.

had done
While some versions have “had performed” here, this version translates the Greek ποιέω (poieō) consistently with either “do” or “make” wherever contextually possible. This makes it easier for readers to identify anywhere it appears in the New Testament.

gaining
The word “gaining” translates the Greek ὠφελέω (ōpheleō), which has the idea of accomplishing something helpful or useful, or obtaining a profit. Thus, the translation “gaining” accurately conveys the idea in a single word. The Pharisees are being forced to realize that their best efforts are gaining no ground in quelling Jesus’ popularity and maintaining their own. John records this frustrated realization of theirs to emphasize how powerful Jesus is, as He is even able to raise the dead.

from
Refer to the discussion on verse 9 above. The use of this preposition emphasizes the source of the information cited by the crowd. The Law (which is a likely shorthand for not only the five books of Moses, but includes the entire OT) did truly testify that the Messiah would remain forever (e.g., Gen 49:10; Num 24:17–19; Isa 9:7; Ezek 37:25). However, their selective reading failed to account for the places where Scripture also clearly testified of Messiah’s suffering and death (e.g., Psalm 22:15; Isa 53:8–9; Dan 9:26). This, of course, necessitates resurrection—the power for which Jesus had recently demonstrated.

RETURN
The word “RETURN” is a more literal rendering of the Greek word στρέφω (strephō), the primary meaning of which is to “turn.” The idea is that of repentance—turning from sin unto God. John also uses this word (in reference to Isa 6:10) to render the Hebrew word שוב (shuv), which also means to “turn” or “return.” In both Isaiah 6:10 and here the English translation is “return” to provide both lexical accuracy and consistency.

about
Refer to the discussion on verse 16 above. It is slightly more specific than the use of a simple genitive construction like “of Him,” as Isaiah spoke specific things “about” Jesus, namely, verses 38 (cf. Isa 53:1) and 40 (cf. Isa 6:10). John is showing that the One whom Isaiah saw enthroned in Isaiah 6 and afflicted and killed in Isaiah 53 was Jesus Himself. Though the crowds could not understand it, Jesus is both the eternal King and the atoning sacrifice, requiring the amazing power of resurrection which Jesus had recently demonstrated with Lazarus as a preview of His own resurrection. In context, John is showing that Jesus’ preaching of the gospel and the signs He did which pointed to Himself as Isaiah’s promised Messiah would fall on hardened hearts (cf. v. 39).

glory
The concept of “glory” (communicated both nominally [δόξα; doxa] and verbally [δοξάζω; doxazō]) is emphasized throughout this chapter and the previous (cf. 11:4, 13, 40; 12:16, 23, 28, 41). Thus, it is important that δόξα (doxa) here is also translated as “glory” to allow readers to take note of this intentional connection. John, in chapters 11–12, has been emphasizing God’s glory in everything Jesus has been doing, the same glory which Isaiah also saw in his own vision of Jesus. Though Jesus is undeniably glorious, those who are blinded and hardened by unbelief cannot appreciate God’s glory, seeking rather the glory of men.

from Myself
The translation “from Myself” literally renders the Greek construction ἀπʼ ἐμαυτοῦ (ap’ emautou). While many translations render the phrase differently (e.g., “of myself,” “on my own initiative”), the preposition ἀπό (apo) is regularly translated as “from.” Furthermore, the reflexive pronoun ἐμαυτοῦ (emautou) is translated in its literal sense, “Myself.” Jesus is emphasizing the true source of His speech. His words do not originate from Him, rather, everything He says ultimately comes from the Father.