The Meaning of John 8:12 Explained

John 8:12

KJV: Then spake Jesus again unto them, saying, I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life.

YLT: Again, therefore, Jesus spake to them, saying, 'I am the light of the world; he who is following me shall not walk in the darkness, but he shall have the light of the life.'

Darby: Again therefore Jesus spoke to them, saying, I am the light of the world; he that follows me shall not walk in darkness, but shall have the light of life.

ASV: Again therefore Jesus spake unto them, saying, I am the light of the world: he that followeth me shall not walk in the darkness, but shall have the light of life.

KJV Reverse Interlinear

Then  spake  Jesus  again  unto them,  saying,  I  am  the light  of the world:  he that followeth  me  shall  not  walk  in  darkness,  but  shall have  the light  of life. 

What does John 8:12 Mean?

Study Notes

world
kosmos = mankind.
The Greek word kosmos means "order," "arrangement," and so, with the Greeks, "beauty"; for order and arrangement in the sense of system are at the bottom of the Greek conception of beauty.
When used in the N.T. of humanity, the "world" of men, it is organized humanity-- humanity in families, tribes, nations--which is meant. The word for chaotic, unorganized humanity--the mere mass of man is thalassa, the "sea" of men (e.g.) Revelation 13:1 (See Scofield " Revelation 13:8 ") . For "world" (kosmos) in the bad ethical sense, "world system" John 7:7 .

Verse Meaning

The context of the events in this paragraph continues to be the temple during the feast of Tabernacles ( John 8:20; cf. John 7:14). Jesus was speaking to the Jews who had assembled there, some of whom were residents of Jerusalem and others pilgrims from other parts of Palestine and the world. This teaching may have taken place on the day after the feast, which was also a day of great celebration. [1]
Jesus here made the second of His "I am" claims (cf. John 6:35). This time He professed to be the Light of the World (cf. John 1:4). The water of life and the bread of life figures represent what satisfies and sustains life. The light of life figure stands for what dispels the darkness of ignorance and death. Jesus was claiming that whoever believes in Him will enjoy the light that comes from God"s presence and produces life.
The light metaphor was ancient in Israel"s history. The Jews associated light with God"s presence. He had created light on the first day and lights on the fourth day of Creation ( Genesis 1:3; Genesis 1:14-19). He had revealed Himself in a flame to Moses on the Midianite desert ( Exodus 3). He had also protectively led the Israelites through the wilderness in a cloudy pillar of fire ( Exodus 13:21-22; Exodus 14:19-25; Numbers 9:15-23), and He had appeared to them on Mt. Sinai in fire. These are only a few instances in which God had associated His presence with fire and light (cf. Psalm 27:1; Psalm 36:9; Psalm 119:105; Proverbs 6:23). Symbolically the light represented various characteristics of God, particularly His Revelation , holiness, and salvation (cf. Ezekiel 1:4; Ezekiel 1:13; Ezekiel 1:26-28; Habakkuk 3:3-4).
Isaiah had predicted that the Servant of the Lord would be a light to the nations ( Isaiah 49:6). God Himself would illuminate His people in the messianic age ( Isaiah 60:19-22; Zechariah 14:5-7; cf. Revelation 21:23-24). However in Jesus" day the light of righteousness was in mortal conflict with the darkness of sin ( John 1:4; John 1:9; John 3:19-21). Many religions contain the light and darkness symbolism, but John presented Jesus as the true Light. It is particularly the aspect of light as revelation that constituted the focus of the controversy surrounding Jesus" claim. The Jews considered the Old Testament and their traditions as authoritative Revelation , the true light. They also spoke of Torah, the temple, Adam, and Johanan ben Zakkai, one of their leaders, as the light of the world. [2] Now Jesus challenged that authority by claiming to be the true (final and full, cf. John 1:9) revelation from God (cf. Hebrews 1:1-3). He invited the Jews to "follow" Him as the true light (cf. the pillar of fire in the wilderness).
"More important to the immediate context, the theme of light is not unrelated to the question of truthfulness and witness in the following verses, for light cannot but attest to its own presence; otherwise put, it bears witness to itself, and its source is entirely supportive of that witness." [3]
Part of the feast of Tabernacles was the lamp-lighting ceremony. Every evening during the festival a priest would light the three huge torches on the menorah (lampstand) in the women"s court (or treasury) of the temple. These lights would illuminate the entire temple compound throughout the night. People would bring smaller torches into the temple precincts, light them, and sing and dance sometimes all through the night. It was one of the happiest occasions of the entire Jewish year. [4]
"Now the brilliant candelabra were lit only at the beginning of the Feast of Tabernacles; there is dispute as to the number of nights on which the illumination took place, but none as to the fact that at the close of the feast it did not. In the absence of the lights Jesus" claim to the Light would stand out the more impressively." [5]
By the way, in chapters6 , 7 , and8 Jesus claimed that He fulfilled wilderness types of God: manna, water, and light.
". . . the Pharisees could not have mistaken the Messianic meaning in the words of Jesus, in their reference to the past festivity: "I am the Light of the world."" [6]

Context Summary

John 8:12-20 - The Twofold Witness
On either side of the Temple court stood a huge golden candelabrum. On the first and each succeeding night of the week of the Feast of Tabernacles these were lit, and they poured a brilliant flood of light over the Temple and the city. It was to these that our Lord alluded in John 8:12. They were symbolic and intended to recall the pillar of cloud which led the pilgrim march through the desert, and at night disclosed a heart of illuminating lire. Our Lord compared Himself to the manna in John 6:1-71, to the smitten rock in John 7:1-53, and to the cloud here in John 8:12.
What the pillar of cloud and fire was to Israel, Jesus will be to His Church and the individual soul. See Exodus 13:21; Numbers 9:15-23. The fire in the cloud was prophetic of His deity enshrined in His humanity. It was this consciousness of the union of the divine and human that enabled our Lord to speak as He did of Himself. There was no egotism or self-assumption in His claim. It was the literal truth. He bare record of Himself, because He could say nothing less, and knew whence He came and whither He went; and the miracles which He wrought in union with the Spirit of God ratified His witness. [source]

Chapter Summary: John 8

1  Jesus delivers the woman taken in adultery
12  He declares himself the light of the world, and justifies his doctrine;
31  promises freedom to those who believe;
33  answers the Jews who boasted of Abraham;
48  answers their reviling, by showing his authority and dignity;
59  and slips away from those who would stone him

Greek Commentary for John 8:12

Again therefore [παλιν ουν]
This language fits in better with John 7:52 than with John 8:11. Just suppose Jesus is in the temple on the following day. Unto them The Pharisees and crowds in the temple after the feast was past. I am the light of the world Jesus had called his followers “the light of the world” (Matthew 5:14), but that was light reflected from him. Already Jesus (the Logos) had been called the true light of men (John 1:9; John 3:19). The Psalmist calls God his Light (Psalm 27:1). So Isaiah 60:19. At the feast of tabernacles in the Court of the Women where Jesus was on this day (John 8:20) there were brilliant candelabra and there was the memory of the pillar of cloud by day and of fire by night. But with all this background this supreme and exclusive claim of Jesus (repeated in John 9:5) to being the light of the whole world (of Gentiles as well as of Jews) startled the Pharisees and challenged their opposition. Shall have the light of life The light which springs from and issues in life (Westcott). Cf. John 6:33, John 6:51 about Jesus being the Bread of Life. In this sublime claim we come to a decisive place. It will not do to praise Jesus and deny his deity. Only as the Son of God can we justify and accept this language which otherwise is mere conceit and froth. [source]
The light of the world [τὸ φῶς τοῦ κόσμου]
Not λύχνος , a lamp, as John the Baptist (John 8:35). Light is another of John's characteristic terms and ideas, playing a most important part in his writings, as related to the manifestation of Jesus and His work upon men. He comes from God, who is light (1 John 1:5). “In Him was life, and the life was the light of men” (John 1:4). The Word was among men as light before the incarnation (John 1:9; John 9:5), and light came with the incarnation (John 3:19-21; John 8:12; John 12:46). Christ is light through the illuminating energy of the Spirit (John 14:21, John 14:26; John 16:13; 1 John 2:20, 1 John 2:27), which is received through love (John 14:22, John 14:23). The object of Christ's work is to make men sons of light (John 12:36, John 12:46), and to endow them with the light of life (John 8:12). In John 8:20, we are told that Jesus spake these words in the Treasury. This was in the Court of the Women, the most public part of the temple. Four golden candelabra stood there, each with four golden bowls, each one filled from a pitcher of oil by a youth of priestly descent. These were lighted on the first night of the Feast of Tabernacles. It is not unlikely that they may have suggested our Lord's figure, but the figure itself was familiar both from prophecy and from tradition. According to tradition, Light was one of the names of the Messiah. See Isaiah 9:1; Isaiah 42:6; Isaiah 49:6; Isaiah 60:1-3; Malachi 4:2; Luke 2:32. [source]
Walk in darkness [περιπετήσει ἐν τῇ σκοτία]
This phrase is peculiar to the Gospel and First Epistle. [source]
Shall have [ἕξει]
Not only shall see it, but shall possess it. Hence Christ's disciples are the light of the world (Matthew 5:14). Compare lights, or, properly, luminaries ( φωστῆρες ) a name, applied to believers in Philemon 2:15. [source]

Reverse Greek Commentary Search for John 8:12

John 9:5 The light []
See on John 8:12. The article is wanting. Westcott says, “Christ is 'light to the world,' as well as 'the one Light of the world.' The character is unchangeable, but the display of the character varies with the occasion.” [source]
John 8:12 The light of the world [τὸ φῶς τοῦ κόσμου]
Not λύχνος , a lamp, as John the Baptist (John 8:35). Light is another of John's characteristic terms and ideas, playing a most important part in his writings, as related to the manifestation of Jesus and His work upon men. He comes from God, who is light (1 John 1:5). “In Him was life, and the life was the light of men” (John 1:4). The Word was among men as light before the incarnation (John 1:9; John 9:5), and light came with the incarnation (John 3:19-21; John 8:12; John 12:46). Christ is light through the illuminating energy of the Spirit (John 14:21, John 14:26; John 16:13; 1 John 2:20, 1 John 2:27), which is received through love (John 14:22, John 14:23). The object of Christ's work is to make men sons of light (John 12:36, John 12:46), and to endow them with the light of life (John 8:12). In John 8:20, we are told that Jesus spake these words in the Treasury. This was in the Court of the Women, the most public part of the temple. Four golden candelabra stood there, each with four golden bowls, each one filled from a pitcher of oil by a youth of priestly descent. These were lighted on the first night of the Feast of Tabernacles. It is not unlikely that they may have suggested our Lord's figure, but the figure itself was familiar both from prophecy and from tradition. According to tradition, Light was one of the names of the Messiah. See Isaiah 9:1; Isaiah 42:6; Isaiah 49:6; Isaiah 60:1-3; Malachi 4:2; Luke 2:32. [source]
John 6:35 I am the bread of life []
A form of expression peculiar to John. See John 6:41, John 6:48, John 6:51; John 8:12; John 10:7, John 10:9, John 10:11, John 10:14; John 11:25; John 14:6; John 15:1, John 15:5. [source]
John 5:35 A burning and shining light [ὁ λύχνος ὁ καιόμενος καὶ φαίνων]
Rev., correctly, the lamp that burneth and shineth. Λύχνος , lamp, as contrasted with the light ( φῶς ). See John 1:5, John 1:7, John 1:8, John 1:9; and compare John 8:12; John 9:5; John 12:46. Wyc., lantern. The Baptist did not, like Jesus, shine by his own light. The definite article with lamp, points to it as a familiar household object. Burning hints at the fact that the lamp gives but a transitory light. In burning the oil is consumed. [source]
John 3:19 Darkness [τὸ σκότος]
See on John 1:5. Rev., correctly, the darkness. John employs this word only here and 1 John 1:6. His usual term is σκοτία (John 1:5; John 8:12; 1 John 1:5, etc.), more commonly describing a state of darkness, than darkness as opposed to light. [source]
John 12:45 Abide in darkness []
The phrase occurs only here. Compare 1 John 2:9, 1 John 2:11; also John 8:12; John 12:35. [source]
John 1:43 Follow [ἀκολούθει]
Often used in the New Testament with the special sense of following as a disciple or partisan. See Matthew 4:20, Matthew 4:22; Matthew 9:9; Mark 1:18; John 8:12. Also with the meaning of cleaving steadfastly to one and conforming to his example. See Matthew 10:38; Matthew 16:24; John 12:26. The verb occurs but once outside of the writings of the Evangelists, 1 Corinthians 10:4. It appears in the noun acolyte, or acolyth, or acolothist, a church-servant ranking next below a subdeacon, whose duty it was to trim the lamps, light the church, prepare the sacramental elements, etc. Under the Byzantine emperors the captain of the emperor's bodyguard was called Acolouthos, or the Follower. See Scott's “Count Robert of Paris.” [source]
John 11:10 But if a man walk in the night [εαν δε τις περιπατηι εν τηι νυκτι]
Third condition again. It is spiritual darkness that Jesus here pictures, but the result is the same. See the same figure in John 12:35 (1 John 2:11). The ancients had poor illumination at night as indeed we did before Edison gave us electric lights. Pedestrians actually used to have little lamps fastened on the feet to light the path. In him Spiritual darkness, the worst of all (cf. Matthew 6:23; John 8:12). Man has the capacity for light, but is not the source of light. “By the application of this principle Christianity is distinguished from Neo-Platonism” (Westcott). [source]
John 1:4 In Him was life [ἐν αὐτῷ ζωὴ ἦν]
He was the fountain of life - physical, moral, and eternal - its principle and source. Two words for life are employed in the New Testament: βίος and ζωὴ . The primary distinction is that ζωὴ means existence as contrasted with death, and βίος , the period, means, or manner of existence. Hence βίος is originally the higher word, being used of men, while ζωὴ is used of animals ( ζῶα ). We speak therefore of the discussion of the life and habits of animals as zoo logy; and of accounts of men's lives as bio graphy. Animals have the vital principle in common with men, but men lead lives controlled by intellect and will, and directed to moral and intellectual ends. In the New Testament, βίος means either living, i.e., means of subsistence (Mark 12:44; Luke 8:43), or course of life, life regarded as an economy (Luke 8:14; 1 Timothy 2:2; 2 Timothy 2:4). Ζωὴ occurs in the lower sense of life, considered principally or wholly as existence (1 Peter 3:10; Acts 8:33; Acts 17:25; Hebrews 7:3). There seems to be a significance in the use of the word in Luke 16:25: “Thou in thy lifetime ( ἐν τῇ ζωῇ σου ) receivedst thy good things;” the intimation being that the rich man's life had been little better than mere existence, and not life at all in the true sense. But throughout the New Testament ζωὴ is the nobler word, seeming to have changed places with βίος . It expresses the sum of mortal and eternal blessedness (Matthew 25:46; Luke 18:30; John 11:25; Acts 2:28; Romans 5:17; Romans 6:4), and that not only in respect of men, but also of God and Christ. So here. Compare John 5:26; John 14:6; 1 John 1:2. This change is due to the gospel revelation of the essential connection of sin with death, and consequently, of life with holiness. “Whatever truly lives, does so because sin has never found place in it, or, having found place for a time, has since been overcome and expelled” (Trench). Ζωὴ is a favorite word with John. See John 11:25; John 14:6; John 8:12; 1 John 1:2; 1 John 5:20; John 6:35, John 6:48; John 6:63; Revelation 21:6; Revelation 22:1, Revelation 22:17; Revelation 7:17; John 4:14; Revelation 2:7; Revelation 22:2, Revelation 22:14, Revelation 22:19; John 12:50; John 17:3; John 20:31; John 5:26; John 6:53, John 6:54; John 5:40; John 3:15, John 3:16, John 3:36; John 10:10; John 5:24; John 12:25; John 6:27; John 4:36; 1 John 5:12, 1 John 5:16; John 6:51.Was the Light of men ( ἦν τὸ φῶς τῶν ἀνθρώπων )Passing from the thought of creation in general to that of mankind, who, in the whole range of created things, had a special capacity for receiving the divine. The Light - the peculiar mode of the divine operation upon men, conformably to their rational and moral nature which alone was fitted to receive the light of divine truth. It is not said that the Word was light, but that the life was the light. The Word becomes light through the medium of life, of spiritual life, just as sight is a function of physical life. Compare John 14:6, where Christ becomes the life through being the truth; and Matthew 5:8, where the pure heart is the medium through which God is beheld. In whatever mode of manifestation the Word is in the world, He is the light of the world; in His works, in the dawn of creation; in the happy conditions of Eden; in the Patriarchs, in the Law and the Prophets, in His incarnation, and in the subsequent history of the Church. Compare John 9:5. Of men, as a class, and not of individuals only. [source]
John 1:4 In him was life [εν αυτωι ζωη ην]
That which has come into being (John 1:3) in the Logos was life. The power that creates and sustains life in the universe is the Logos. This is what Paul means by the perfect passive verb εκτισται — ektistai (stands created) in Colossians 1:16. This is also the claim of Jesus to Martha (John 11:25). This is the idea in Hebrews 1:3 “bearing (upholding) the all things by the word of his power.” Once this language might have been termed unscientific, but not so now after the spiritual interpretation of the physical world by Eddington and Jeans. Usually in John ζωη — zōē means spiritual life, but here the term is unlimited and includes all life; only it is not βιος — bios (manner of life), but the very principle or essence of life. That is spiritual behind the physical and to this great scientists today agree. It is also personal intelligence and power. Some of the western documents have εστιν — estin here instead of ην — ēn to bring out clearly the timelessness of this phrase of the work of the Λογος — Logos And the life was the light of men Here the article with both ζωη — zōē and πως — phōs makes them interchangeable. “The light was the life of men” is also true. That statement is curiously like the view of some physicists who find in electricity (both light and power) the nearest equivalent to life in its ultimate physical form. Later Jesus will call himself the light of the world (John 8:12). John is fond of these words life and light in Gospel, Epistles, Revelation. He here combines them to picture his conception of the Pre-incarnate Logos in his relation to the race. He was and is the Life of men (των αντρωπον — tōn anthrōpon generic use of the article) and the Light of men. John asserts this relation of the Logos to the race of men in particular before the Incarnation. [source]
John 12:46 I am come a light [Εγω πως εληλυτα]
As in John 3:19; John 9:5; John 8:12; John 12:35. Final clause (negative) also here (ινα μη μεινηι — hina mē meinēi first aorist active subjunctive) as in John 12:35. Light dispels darkness. [source]
John 14:6 I am the way, and the truth, and the life [Εγω ειμι η οδος και η αλητεια και η ζωη]
Either of these statements is profound enough to stagger any one, but here all three together overwhelm Thomas. Jesus had called himself “the life” to Martha (John 11:25) and “the door” to the Pharisees (John 10:7) and “the light of the world” (John 8:12). He spoke “the way of God in truth” (Mark 12:14). He is the way to God and the only way (John 14:6), the personification of truth, the centre of life. Except by me There is no use for the Christian to wince at these words of Jesus. If he is really the Incarnate Son of God (John 1:1, John 1:14, John 1:18), they are necessarily true. [source]
John 8:18 The Father [ο πατηρ]
Clearly genuine here. So these are the two witnesses that Jesus presents to the Pharisees in defense of his claim to be the Light of the World (John 8:12). [source]
John 11:9 In the day [της ημερας]
Genitive of time, within the day, the twelve-hour day in contrast with night. The words of Jesus here illustrate what he had said in John 9:4. It is not blind fatalism that Jesus proclaims, but the opposite of cowardice. He has full confidence in the Father s purpose about his “hour” which has not yet come. Jesus has courage to face his enemies again to do the Father‘s will about Lazarus. If a man walk in the day Condition of the third class, a conceived case and it applies to Jesus who walks in the full glare of noonday. See John 8:12 for the contrast between walking in the light and in the dark. He stumbleth not He does not cut (or bump) against this or that obstacle, for he can see. Κοπτω — Koptō is to cut and pros, against. [source]
John 12:35 Yet a little while is the light among you [ετι μικρον χρονον το πως εν υμιν εστιν]
Χρονον — Chronon is the accusative of extent of time. Jesus does not argue the point of theology with the crowd who would not understand. He turns to the metaphor used before when he claimed to be the light of the world (John 8:12) and urges that they take advantage of their privilege “while ye have the light” That darkness overtake you not Purpose (negative) with ινα μη — hina mē and second aorist active subjunctive of καταλαμβανω — katalambanō See this verb in John 1:5. In 1 Thessalonians 5:4 this verb occurs with ημερα — hēmera (day) overtaking one like a thief. Knoweth not whither he goeth See John 11:10 for this idea and the same language in 1 John 2:11. The ancients did not have our electric street lights. The dark streets were a terror to travellers. [source]
John 12:36 Believe in the light [πιστευετε εις το πως]
That is, “believe in me as the Messiah” (John 8:12; John 9:5). That ye may become sons of light Purpose clause with ινα — hina and second aorist subject of γινομαι — ginomai to become. They were not “sons of light,” a Hebrew idiom (cf. John 17:12; Luke 16:8 with the contrast), an idiom used by Paul in 1 Thessalonians 5:5; Ephesians 5:8. It is equivalent to “enlightened men” (Bernard) and Jesus called his disciples the light of the world (Matthew 5:14). Hid himself from them Second aorist passive indicative of κρυπτω — kruptō late form (in lxx) for old εκρυπη — ekruphē “was hidden from them,” as in John 8:59. This part of John 12:36 begins a new paragraph. [source]
John 15:1 The true vine [η αμπελος η αλητινη]
“The vine the genuine.” Assuming that the Lord‘s Supper had just been instituted by Jesus the metaphor of the vine is naturally suggested by “the fruit of the vine” (Mark 14:25; Matthew 26:29). Αμπελος — Ampelos in the papyri (Moulton and Milligan‘s Vocabulary) is sometimes used in the sense of ο γεωργος — ampelōn (vineyard), but not so here. Jesus uses various metaphors to illustrate himself and his work (the light, John 8:12; the door, John 10:7; the shepherd, John 10:11; the vine, John 15:1). The vine was common in Palestine. See Psalm 80:8. “On the Maccabean coinage Israel was represented by a vine” (Dods). Jesus is the genuine Messianic vine. The husbandman (τεου γεωργιον — ho geōrgos) as in Mark 12:1; James 5:7; 2 Timothy 2:6. cf. 1 Corinthians 3:9, theou geōrgion (God‘s field). [source]
John 3:19 And this is the judgment [αυτη δε εστιν η κρισις]
A thoroughly Johannine phrase for sequence of thought (John 15:12; John 17:3; 1 John 1:5; 1 John 5:11, 1 John 5:14; 3 John 1:6). It is more precisely the process of judging The light is come Second perfect active indicative of το σκοτος — erchomai a permanent result as already explained in the Prologue concerning the Incarnation (John 1:4, John 1:5, John 1:9, John 1:11). Jesus is the Light of the world. Loved darkness Job (Job 24:13) spoke of men rebelling against the light. Here πονηρα — to skotos common word for moral and spiritual darkness (1 Thessalonians 5:5), though Πονηρος — hē skotia in John 1:5. “Darkness” is common in John as a metaphor for the state of sinners (John 8:12; John 12:35, John 12:46; 1 John 1:6; 1 John 2:8, 1 John 2:9, 1 John 2:11). Jesus himself is the only moral and spiritual light of the world (John 8:12) as he dared claim to his enemies. The pathos of it all is that men fall in love with the darkness of sin and rebel against the light like denizens of the underworld, “for their works were evil In the end the god of this world blinds men‘s eyes so that they do not see the light (2 Corinthians 4:4). The fish in the Mammoth Cave have no longer eyes, but only sockets where eyes used to be. The evil one has a powerful grip on the world (1 John 5:19). [source]
John 5:31 If I bear witness of myself [Εαν εγω μαρτυρω περι εμαυτου]
Condition of third class, undetermined with prospect of determination The emphasis is on εγω — egō (I alone with no other witness). Is not true In law the testimony of a witness is not received in his own case (Jewish, Greek, Roman law). See Deuteronomy 19:15 and the allusion to it by Jesus in Matthew 18:16. See also 2 Corinthians 13:1; 1 Timothy 5:19. And yet in John 8:12-19 Jesus claims that his witness concerning himself is true because the Father gives confirmation of his message. The Father and the Son are the two witnesses (John 8:17). It is a paradox and yet true. But here Jesus yields to the rabbinical demand for proof outside of himself. He has the witness of another (the Father, John 5:32, John 5:37), the witness of the Baptist (John 5:33), the witness of the works of Jesus (John 5:36), the witness of the Scriptures (John 5:39), the witness of Moses in particular (John 5:45). [source]
John 5:35 He [εκεινος]
“That one” (John of John 5:33). Common demonstrative (that one) in John to point out the subject. Used in John 1:8 of the Baptist as here. John was now in prison and so Christ uses ην — ēn (was). His active ministry is over. The lamp The lamp in the room (Mark 4:21). Old word for lamp or candle as in Matthew 5:15. Used of Christ (the Lamb) as the Lamp of the New Jerusalem (Revelation 21:23). Λαμπας — Lampas (Matthew 25:1, Matthew 25:3, etc.) is a torch whose wick is fed with oil. The Baptist was not the Light “Non Lux iste, sed lucerna.” Jesus by his own claim is the Light of the World (John 8:12; John 9:5; John 12:46). And yet all believers are in a sense “the light of the world” (Matthew 5:14) since the world gets the Light of Christ through us. That burneth See Matthew 5:15 for this verb used with λυχνος — luchnos (lighting a candle or lamp). The lamp that is lit and is burning (present passive participle of καιω — kaiō and so is consumed). And shineth See John 1:4 for this verb used of the Logos shining in the darkness. Cf. 1 John 2:8. John was giving light as he burned for those in darkness like these Jews. And ye were willing “But ye became willing.” Ingressive aorist active indicative of τελω — thelō Reference again to John 1:19. Cf. also for the temporary popularity of the Baptist Mark 1:5; Matthew 3:5; Matthew 11:7; Matthew 21:26. The Jews were attracted to John “like moths to a candle” (Bernard). To rejoice First aorist passive infinitive of αγαλλιαομαι — agalliaomai late word for αγαλλομαι — agallomai for which see Matthew 5:12. “They were attracted by his brightness, not by his warmth” (Bengel). Even so the brightness of John‘s shining did not really enlighten their minds. “The interest in the Baptist was a frivolous, superficial, and short-lived excitement” (Vincent). It was only “for an hour” (προς ωραν — pros hōran) when they turned against him. [source]
John 6:35 I am the bread of life [Εγω ειμι ο αρτος της ζωης]
This sublime sentence was startling in the extreme to the crowd. Philo does compare the manna to the τειος λογος — theios logos in an allegorical sense, but this language is far removed from Philo‘s vagueness. In the Synoptics (Mark 14:22; Matthew 26:26; Luke 22:19) Jesus uses bread He is the bread of life in two senses: it has life in itself, the living bread (John 6:51), and it gives life to others like the water of life, the tree of life. John often has Jesus saying “I am” As also in John 6:41, John 6:48, John 6:51; John 8:12; John 10:7, John 10:9, John 10:11, John 10:14; John 11:25; John 14:6; John 15:1, John 15:5. He that cometh to me The first act of the soul in approaching Jesus. See also John 6:37. Shall not hunger Strong double negative ου με — ou me with first aorist (ingressive) active subjunctive, “shall not become hungry.” He that believeth on me The continuous relation of trust after coming like πιστευητε — pisteuēte (present tense) in John 6:29. See both verbs used together also in John 7:37. Shall never thirst So the old MSS. the future active indicative instead of the aorist subjunctive as above, an even stronger form of negation with πωποτε — pōpote (John 1:18) added. [source]
John 7:6 My time is not yet come [ο καιρος ο εμος ουπω παρεστιν]
Only use with John 7:8 of καιρος — kairos in this Gospel, elsewhere χρονος — chronos (John 5:6) or more often ωρα — hōra (John 2:4) “the predestined hour” (Bernard). Here καιρος — kairos is the fitting or proper occasion for Christ‘s manifesting himself publicly to the authorities as Messiah as in John 7:8. At the feast of tabernacles Jesus did make such public claims (John 7:29, John 7:33; John 8:12, John 8:28, John 8:38, John 8:42, John 8:58). Παρεστιν — Parestin is present active indicative of παρειμι — pareimi old compound, to be by, to be present. The brothers of Jesus had the regular Jewish obligation to go up to the feast, but the precise day was a matter of indifference to them. [source]
John 8:21 Again [παλιν]
Probably παλιν — palin (again) in John 8:12 refers to a day after the feast is over since the last day is mentioned in John 7:37. So then here again we probably move on to another day still beyond that in John 8:12. And ye shall seek me As in John 7:34, “the search of despair” (Bernard), seeking for the Messiah when it is too late, the tragedy of Judaism today (John 1:11). And ye shall die in your sin Future middle indicative of αποτνησκω — apothnēskō which is the emphatic word here (cf. Ezekiel 3:18; Ezekiel 18:18; Proverbs 24:9). Note singular αμαρτιαι — hamartiāi (sin) here, but plural αμαρτιαις — hamartiais (sins) when the phrase is repeated in John 8:24 (sin in its essence, sin in its acts). Ye cannot come Precise language of John 7:34 to the Jews and to the apostles in John 13:33. [source]
John 8:24 For except ye believe [εαν γαρ μη πιστευσητε]
Negative condition of third class with εαν μη — ean mē and ingressive aorist active subjunctive of πιστευω — pisteuō “For unless ye come to believe.” That I am he Indirect discourse, but with no word in the predicate after the copula ειμι — eimi Jesus can mean either “that I am from above” (John 8:23), “that I am the one sent from the Father or the Messiah” (John 7:18, John 7:28), “that I am the Light of the World” (John 8:12), “that I am the Deliverer from the bondage of sin” (John 8:28, John 8:31., and John 8:36), “that I am” without supplying a predicate in the absolute sense as the Jews (Deuteronomy 32:39) used the language of Jehovah (cf. Isaiah 43:10 where the very words occur ινα πιστευσητεοτι εγω ειμι — hina pisteusēte -εγω ειμι — hoti egō eimi). The phrase egō eimi occurs three times here (John 8:24, John 8:28, John 8:58) and also in John 13:19. Jesus seems to claim absolute divine being as in John 8:58. [source]
John 9:5 When I am in the world [οταν εν τωι κοσμωι ω]
Indefinite relative clause with οταν — hotan and present active subjunctive ω — ō “whenever I am in the world.” The Latin Vulgate renders here οταν — hotan by quamdiu so long as or while as if it were εως — heōs But clearly Jesus here refers to the historic Incarnation (John 17:11) and to any previous visitations in the time of the patriarchs, prophets, etc. Jesus as God‘s Son is always the Light of the World (John 1:4, John 1:10; John 8:12), but here the reference is limited to his manifestation “in the world.” I am the light of the world The absence of the definite article Literally, “I am light to the world, whenever I am in the world.” “The display of the character varies with the occasion” (Westcott). [source]
Galatians 5:16 Walk [περιπατεῖτε]
Frequent in a metaphorical sense for habitual conduct. See Mark 7:5; John 8:12; Acts 21:21; Romans 6:4; Romans 8:4; 1 Corinthians 3:3; Philemon 3:18. Never by Paul in the literal sense. [source]
Philippians 2:16 As lights in the world [ως πωστηρες εν κοσμωι]
As luminaries like the heavenly bodies. Christians are the light of the world (Matthew 5:14) as they reflect the light from Christ (John 1:4; John 8:12), but here the word is not πως — phōs (light), but πωστηρες — phōstēres (luminaries, stars). The place for light is the darkness where it is needed. [source]
1 Thessalonians 5:5 Children of light [υἱοὶ φωτός]
More correctly, sons of light. See on Mark 3:17, and comp. Luke 16:8; John 12:36; Ephesians 5:8; Colossians 1:12. The Christian condition is habitually associated in N.T. with light: see Matthew 5:14, Matthew 5:16; John 3:21; John 8:12; Acts 26:18; 1 Peter 2:9; 1 John 1:7. The contrary condition with darkness: see John 3:19, John 3:20; Ephesians 5:8; 1 Peter 2:9; Matthew 4:16; Matthew 6:23, etc. [source]
1 John 5:10 Believed on the witness [πεπίστευκεν εἰς τὴν μαρτυρίαν]
The phrase occurs only here. See on John 1:12. In one other case to believe on is used with an object not directly personal, πιστεύετε εἰς τὸ φῶς ; but the reference is clearly to the personal Christ as the Light of the World (John 8:12). [source]
1 John 2:8 The darkness [ἡ σκοτία]
See on John 1:5. God is light; and whatever is not in fellowship with God is therefore darkness. In all cases where the word is not used of physical darkness, it means moral insensibility to the divine light; moral blindness or obtuseness. Compare John 8:12; John 12:35, John 12:46; 1 John 2:9, 1 John 2:11. [source]
1 John 1:5 Message [αγγελια]
Old word (from αγγελος — aggelos messenger), in N.T. only here and 1 John 3:11, and note απ αυτου — ap' autou (from God like απαγγελλω — apaggellō in 1 John 1:3) and αναγγελλομεν — anaggellomen to announce, to disclose, here as in John 4:25.God is light (ο τεος πως εστιν — ho theos phōs estin). Precisely so the Λογος — Logos is light (John 1:4-9) and what Jesus claimed to be (John 8:12). John repeats it in negative form as he often does (John 1:3). [source]
1 John 1:5 God is light [ο τεος πως εστιν]
Precisely so the Λογος — Logos is light (John 1:4-9) and what Jesus claimed to be (John 8:12). John repeats it in negative form as he often does (John 1:3). [source]
2 John 1:6 After His commandments [κατὰ τὰς ἐντολὰς αὐτοῦ]
For walk, with κατά afteraccording to, see Mark 7:5; Romans 8:4; Romans 14:15; 1 Corinthians 3:3; 2 Corinthians 10:2. Very often with ἐν inSee John 8:12; John 11:9, John 11:10; 2 Corinthians 4:2; 1 John 1:7, 1 John 1:10. Both constructions are found 2 Corinthians 10:2, 2 Corinthians 10:3. [source]
Revelation 1:20 Are seven churches [επτα εκκλησιαι εισιν]
These seven churches (Revelation 1:4, Revelation 1:11) are themselves lampstands (Revelation 1:12) reflecting the light of Christ to the world (Matthew 5:14-16; John 8:12) in the midst of which Christ walks (Revelation 1:13). [source]
Revelation 22:16 The bright, the morning star [ο αστηρ ο λαμπρος ο πρωινος]
The Davidic King is called a star in Numbers 24:17; Luke 1:78. This “day-star” In Revelation 2:28 the phrase “the morning star” occurs in Christ‘s words, which is here interpreted. Christ is the Light that was coming into the world (John 1:9; John 8:12). [source]
Revelation 1:20 Which [ους]
Masculine accusative retained without attraction to case of αστερων — asterōn (genitive, ων — hōn).In my right hand (επι της δεχιας μου — epi tēs dexias mou). Or “upon,” but εν τηι — en tēi etc., in Revelation 1:16.And the seven golden candlesticks “The seven lampstands the golden,” identifying the stars of Revelation 1:16 with the lampstands of Revelation 1:12. The accusative case here is even more peculiar than the accusative absolute μυστηριον — mustērion since the genitive λυχνιων — luchniōn after μυστηριον — mustērion is what one would expect. Charles suggests that John did not revise his work.The angels of the seven churches (αγγελοι των επτα εκκλησιων — aggeloi tōn hepta ekklēsiōn). Anarthrous in the predicate (angels of, etc.). “The seven churches” mentioned in Matthew 5:14-16 Revelation 1:11. Various views of αγγελος — aggelos here exist. The simplest is the etymological meaning of the word as messenger from αγγελλω — aggellō (Matthew 11:10) as messengers from the seven churches to Patmos or by John from Patmos to the churches (or both). Another view is that αγγελος — aggelos is the pastor of the church, the reading την γυναικα σου — tēn gunaika sou (thy wife) in Revelation 2:20 (if genuine) confirming this view. Some would even take it to be the bishop over the elders as επισχοπος — episcopos in Ignatius, but a separate αγγελος — aggelos in each church is against this idea. Some take it to be a symbol for the church itself or the spirit and genius of the church, though distinguished in this very verse from the churches themselves (the lampstands). Others take it to be the guardian angel of each church assuming angelic patrons to be taught in Matthew 18:10; Acts 12:15. Each view is encompassed with difficulties, perhaps fewer belonging to the view that the “angel” is the pastor.Are seven churches These seven churches (Revelation 1:4, Revelation 1:11) are themselves lampstands (Revelation 1:12) reflecting the light of Christ to the world (Revelation 1:4,; John 8:12) in the midst of which Christ walks (Revelation 1:13). [source]
Revelation 1:20 And the seven golden candlesticks [και τας επτα λυχνιας τας χρυσας]
“The seven lampstands the golden,” identifying the stars of Revelation 1:16 with the lampstands of Revelation 1:12. The accusative case here is even more peculiar than the accusative absolute μυστηριον — mustērion since the genitive λυχνιων — luchniōn after μυστηριον — mustērion is what one would expect. Charles suggests that John did not revise his work.The angels of the seven churches (αγγελοι των επτα εκκλησιων — aggeloi tōn hepta ekklēsiōn). Anarthrous in the predicate (angels of, etc.). “The seven churches” mentioned in Revelation 1:4, Revelation 1:11. Various views of αγγελος — aggelos here exist. The simplest is the etymological meaning of the word as messenger from αγγελλω — aggellō (Matthew 11:10) as messengers from the seven churches to Patmos or by John from Patmos to the churches (or both). Another view is that αγγελος — aggelos is the pastor of the church, the reading την γυναικα σου — tēn gunaika sou (thy wife) in Revelation 2:20 (if genuine) confirming this view. Some would even take it to be the bishop over the elders as επισχοπος — episcopos in Ignatius, but a separate αγγελος — aggelos in each church is against this idea. Some take it to be a symbol for the church itself or the spirit and genius of the church, though distinguished in this very verse from the churches themselves (the lampstands). Others take it to be the guardian angel of each church assuming angelic patrons to be taught in Matthew 18:10; Acts 12:15. Each view is encompassed with difficulties, perhaps fewer belonging to the view that the “angel” is the pastor.Are seven churches These seven churches (Revelation 1:4, Revelation 1:11) are themselves lampstands (Revelation 1:12) reflecting the light of Christ to the world (Matthew 5:14-16; John 8:12) in the midst of which Christ walks (Revelation 1:13). [source]
Revelation 22:16 Have sent [επεμπσα]
First aorist active indicative of πεμπω — pempō used here in the same sense as αποστειλας — aposteilas in Revelation 1:1 as his personal messenger. It is the Jesus of history here speaking, who is also the Christ of theology and the Lamb of God.For the churches (επι ταις εκκλησιαις — epi tais ekklēsiais). For this use of επι — epi see Revelation 10:11; John 12:16. It is not just for the seven churches (Revelation 1:4), but for all the churches in the world then and now.I am the root and the offspring of David See Revelation 5:5 for “the root of David,” to which John now adds το γενος — to genos in the sense of “offspring” (Acts 17:28.), not of family or race (Acts 4:6; Acts 7:13). Cf. Matthew 22:42-45.The bright, the morning star (ο αστηρ ο λαμπρος ο πρωινος — ho astēr ho lampros ho prōinos). The Davidic King is called a star in Numbers 24:17; Luke 1:78. This “day-star” (πωσπορος — phōsphoros) is interpreted as Christ (2 Peter 1:19). In Revelation 2:28 the phrase “the morning star” occurs in Christ‘s words, which is here interpreted. Christ is the Light that was coming into the world (John 1:9; John 8:12). [source]
Revelation 22:16 I am the root and the offspring of David [Εγω ειμι η ριζα και το γενος Δαυειδ]
See Revelation 5:5 for “the root of David,” to which John now adds το γενος — to genos in the sense of “offspring” (Acts 17:28.), not of family or race (Acts 4:6; Acts 7:13). Cf. Matthew 22:42-45.The bright, the morning star (ο αστηρ ο λαμπρος ο πρωινος — ho astēr ho lampros ho prōinos). The Davidic King is called a star in Numbers 24:17; Luke 1:78. This “day-star” (πωσπορος — phōsphoros) is interpreted as Christ (2 Peter 1:19). In Revelation 2:28 the phrase “the morning star” occurs in Christ‘s words, which is here interpreted. Christ is the Light that was coming into the world (John 1:9; John 8:12). [source]

What do the individual words in John 8:12 mean?

Again therefore to them spoke - Jesus saying I am the light of the world the [one] following Me no not shall walk in the darkness but will have the light - of life
Πάλιν οὖν αὐτοῖς ἐλάλησεν Ἰησοῦς λέγων Ἐγώ εἰμι τὸ φῶς τοῦ κόσμου ἀκολουθῶν ἐμοὶ οὐ μὴ περιπατήσῃ ἐν τῇ σκοτίᾳ ἀλλ’ ἕξει τὸ φῶς τῆς ζωῆς

Πάλιν  Again 
Parse: Adverb
Root: πάλιν  
Sense: anew, again.
αὐτοῖς  to  them 
Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Plural
Root: αὐτός  
Sense: himself, herself, themselves, itself.
ἐλάλησεν  spoke 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: ἀπολαλέω 
Sense: to utter a voice or emit a sound.
  - 
Parse: Article, Nominative Masculine Singular
Root:  
Sense: this, that, these, etc.
Ἰησοῦς  Jesus 
Parse: Noun, Nominative Masculine Singular
Root: Ἰησοῦς  
Sense: Joshua was the famous captain of the Israelites, Moses’ successor.
λέγων  saying 
Parse: Verb, Present Participle Active, Nominative Masculine Singular
Root: λέγω 
Sense: to say, to speak.
φῶς  light 
Parse: Noun, Nominative Neuter Singular
Root: φῶς  
Sense: light.
τοῦ  of  the 
Parse: Article, Genitive Masculine Singular
Root:  
Sense: this, that, these, etc.
κόσμου  world 
Parse: Noun, Genitive Masculine Singular
Root: κόσμος  
Sense: an apt and harmonious arrangement or constitution, order, government.
  the  [one] 
Parse: Article, Nominative Masculine Singular
Root:  
Sense: this, that, these, etc.
ἀκολουθῶν  following 
Parse: Verb, Present Participle Active, Nominative Masculine Singular
Root: ἀκολουθέω  
Sense: to follow one who precedes, join him as his attendant, accompany him.
ἐμοὶ  Me 
Parse: Personal / Possessive Pronoun, Dative 1st Person Singular
Root: ἐγώ  
Sense: I, me, my.
οὐ  no 
Parse: Adverb
Root: οὐ  
Sense: no, not; in direct questions expecting an affirmative answer.
περιπατήσῃ  shall  walk 
Parse: Verb, Aorist Subjunctive Active, 3rd Person Singular
Root: περιπατέω  
Sense: to walk.
σκοτίᾳ  darkness 
Parse: Noun, Dative Feminine Singular
Root: σκοτία  
Sense: darkness.
ἕξει  will  have 
Parse: Verb, Future Indicative Active, 3rd Person Singular
Root: ἔχω  
Sense: to have, i.e. to hold.
φῶς  light 
Parse: Noun, Accusative Neuter Singular
Root: φῶς  
Sense: light.
τῆς  - 
Parse: Article, Genitive Feminine Singular
Root:  
Sense: this, that, these, etc.
ζωῆς  of  life 
Parse: Noun, Genitive Feminine Singular
Root: ζωή  
Sense: life.