11:1 Now a certain man named Lazarus was sick. He was from Bethany, the village where Mary and her sister Martha lived. 1 11:2 (Now it was Mary who anointed the Lord with perfumed oil 2 and wiped his feet dry with her hair, whose brother Lazarus was sick.) 3 11:3 So the sisters sent a message 4 to Jesus, 5 “Lord, look, the one you love is sick.” 11:4 When Jesus heard this, he said, “This sickness will not lead to death, 6 but to God’s glory, 7 so that the Son of God may be glorified through it.” 8 11:5 (Now Jesus loved Martha and her sister and Lazarus.) 9
11:6 So when he heard that Lazarus 10 was sick, he remained in the place where he was for two more days. 11:7 Then after this, he said to his disciples, “Let us go to Judea again.” 11 11:8 The disciples replied, 12 “Rabbi, the Jewish leaders 13 were just now trying 14 to stone you to death! Are 15 you going there again?” 11:9 Jesus replied, 16 “Are there not twelve hours in a day? If anyone walks around in the daytime, he does not stumble, 17 because he sees the light of this world. 18 11:10 But if anyone walks around at night, 19 he stumbles, 20 because the light is not in him.”
11:11 After he said this, he added, 21 “Our friend Lazarus has fallen asleep. 22 But I am going there to awaken him.” 11:12 Then the disciples replied, 23 “Lord, if he has fallen asleep, he will recover.” 11:13 (Now Jesus had been talking about 24 his death, but they 25 thought he had been talking about real sleep.) 26
11:14 Then Jesus told them plainly, “Lazarus has died, 11:15 and I am glad 27 for your sake that I was not there, so that you may believe. 28 But let us go to him.” 11:16 So Thomas (called Didymus 29 ) 30 said to his fellow disciples, “Let us go too, so that we may die with him.” 31
11:17 When 32 Jesus arrived, 33 he found that Lazarus 34 had been in the tomb four days already. 35 11:18 (Now Bethany was less than two miles 36 from Jerusalem, 37 11:19 so many of the Jewish people of the region 38 had come to Martha and Mary to console them 39 over the loss of their brother.) 40 11:20 So when Martha heard that Jesus was coming, she went out to meet him, but Mary was sitting in the house. 41 11:21 Martha 42 said to Jesus, “Lord, if you had been here, my brother would not have died. 11:22 But even now I know that whatever you ask from God, God will grant 43 you.” 44
11:23 Jesus replied, 45 “Your brother will come back to life again.” 46 11:24 Martha said, 47 “I know that he will come back to life again 48 in the resurrection at the last day.” 11:25 Jesus said to her, “I am the resurrection and the life. The one who believes in me will live 49 even if he dies, 11:26 and the one who lives and believes in me will never die. 50 Do you believe this?” 11:27 She replied, 51 “Yes, Lord, I believe 52 that you are the Christ, 53 the Son of God who comes into the world.” 54
11:28 And when she had said this, Martha 55 went and called her sister Mary, saying privately, 56 “The Teacher is here and is asking for you.” 57 11:29 So when Mary 58 heard this, she got up quickly and went to him. 11:30 (Now Jesus had not yet entered the village, but was still in the place where Martha had come out to meet him.) 11:31 Then the people 59 who were with Mary 60 in the house consoling her saw her 61 get up quickly and go out. They followed her, because they thought she was going to the tomb to weep 62 there.
11:32 Now when Mary came to the place where Jesus was and saw him, she fell at his feet and said to him, “Lord, if you had been here, my brother would not have died.” 11:33 When Jesus saw her weeping, and the people 63 who had come with her weeping, he was intensely moved 64 in spirit and greatly distressed. 65 11:34 He asked, 66 “Where have you laid him?” 67 They replied, 68 “Lord, come and see.” 11:35 Jesus wept. 69 11:36 Thus the people who had come to mourn 70 said, “Look how much he loved him!” 11:37 But some of them said, “This is the man who caused the blind man to see! 71 Couldn’t he have done something to keep Lazarus 72 from dying?”
11:38 Jesus, intensely moved 73 again, came to the tomb. (Now it was a cave, and a stone was placed across it.) 74 11:39 Jesus said, “Take away the stone.” 75 Martha, the sister of the deceased, 76 replied, “Lord, by this time the body will have a bad smell, 77 because he has been buried 78 four days.” 79 11:40 Jesus responded, 80 “Didn’t I tell you that if you believe, you would see the glory of God?” 11:41 So they took away 81 the stone. Jesus looked upward 82 and said, “Father, I thank you that you have listened to me. 83 11:42 I knew that you always listen to me, 84 but I said this 85 for the sake of the crowd standing around here, that they may believe that you sent me.” 11:43 When 86 he had said this, he shouted in a loud voice, 87 “Lazarus, come out!” 11:44 The one who had died came out, his feet and hands tied up with strips of cloth, 88 and a cloth wrapped around his face. 89 Jesus said to them, “Unwrap him 90 and let him go.”
11:45 Then many of the people, 91 who had come with Mary and had seen the things Jesus 92 did, believed in him. 11:46 But some of them went to the Pharisees 93 and reported to them 94 what Jesus had done. 11:47 So the chief priests and the Pharisees 95 called the council 96 together and said, “What are we doing? For this man is performing many miraculous signs. 11:48 If we allow him to go on in this way, 97 everyone will believe in him, and the Romans will come and take away our sanctuary 98 and our nation.”
11:49 Then one of them, Caiaphas, who was high priest that year, said, 99 “You know nothing at all! 11:50 You do not realize 100 that it is more to your advantage to have one man 101 die for the people than for the whole nation to perish.” 102 11:51 (Now he did not say this on his own, 103 but because he was high priest that year, he prophesied that Jesus was going to die for the Jewish nation, 104 11:52 and not for the Jewish nation 105 only, 106 but to gather together 107 into one the children of God who are scattered.) 108 11:53 So from that day they planned together to kill him.
11:54 Thus Jesus no longer went 109 around publicly 110 among the Judeans, 111 but went away from there to the region near the wilderness, to a town called Ephraim, 112 and stayed there with his disciples. 11:55 Now the Jewish feast of Passover 113 was near, and many people went up to Jerusalem 114 from the rural areas before the Passover to cleanse themselves ritually. 115 11:56 Thus they were looking for Jesus, 116 and saying to one another as they stood in the temple courts, 117 “What do you think? That he won’t come to the feast?” 11:57 (Now the chief priests and the Pharisees 118 had given orders that anyone who knew where Jesus 119 was should report it, so that they could arrest 120 him.) 121
12:1 Then, six days before the Passover, Jesus came to Bethany, where Lazarus lived, whom he 122 had raised from the dead. 12:2 So they prepared a dinner for Jesus 123 there. Martha 124 was serving, and Lazarus was among those present at the table 125 with him. 12:3 Then Mary took three quarters of a pound 126 of expensive aromatic oil from pure nard 127 and anointed the feet of Jesus. She 128 then wiped his feet dry with her hair. (Now the house was filled with the fragrance of the perfumed oil.) 129 12:4 But Judas Iscariot, one of his disciples (the one who was going to betray him) 130 said, 12:5 “Why wasn’t this oil sold for three hundred silver coins 131 and the money 132 given to the poor?” 12:6 (Now Judas 133 said this not because he was concerned about the poor, but because he was a thief. As keeper of the money box, 134 he used to steal what was put into it.) 135 12:7 So Jesus said, “Leave her alone. She has kept it for the day of my burial. 136 12:8 For you will always have the poor with you, but you will not always have me!” 137
12:9 Now a large crowd of Judeans 138 learned 139 that Jesus 140 was there, and so they came not only because of him 141 but also to see Lazarus whom he had raised from the dead. 12:10 So the chief priests planned to kill Lazarus too, 142 12:11 for on account of him many of the Jewish people from Jerusalem 143 were going away and believing in Jesus.
1 tn Grk “from Bethany, the village of Mary and her sister Martha.”
2 tn Or “perfume,” “ointment.”
3 sn This is a parenthetical note by the author. It is a bit surprising that the author here identifies Mary as the one who anointed the Lord with perfumed oil and wiped his feet dry with her hair, since this event is not mentioned until later, in 12:3. Many see this “proleptic” reference as an indication that the author expected his readers to be familiar with the story already, and go on to assume that in general the author in writing the Fourth Gospel assumed his readers were familiar with the other three gospels. Whether the author assumed actual familiarity with the synoptic gospels or not, it is probable that he did assume some familiarity with Mary’s anointing activity.
4 tn The phrase “a message” is not in the Greek text but is implied. Direct objects in Greek were often omitted when clear from context.
5 tn Grk “to him, saying”; the referent (Jesus) is specified in the translation for clarity.
6 tn Grk “This sickness is not to death.”
7 tn Or “to God’s praise.”
8 sn So that the Son of God may be glorified through it. These statements are highly ironic: For Lazarus, the sickness did not end in his death, because he was restored to life. But for Jesus himself, the miraculous sign he performed led to his own death, because it confirmed the authorities in their plan to kill Jesus (11:47-53). In the Gospel of John, Jesus’ death is consistently portrayed as his ‘glorification’ through which he accomplishes his return to the Father.
9 sn This is a parenthetical note by the author. It was necessary for the author to reaffirm Jesus’ love for Martha and her sister and Lazarus here because Jesus’ actions in the following verse appear to be contradictory.
10 tn Grk “that he”; the referent (Lazarus) has been specified in the translation for clarity.
11 sn The village of Bethany, where Lazarus was, lies in Judea, less than 2 mi (3 km) from Jerusalem (see 11:18).
12 tn Grk “The disciples said to him.”
13 tn Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase refers to the Jewish leaders. See the previous references and the notes on the phrase “Jewish people” in v. 19, and “Jewish religious leaders” in vv. 24, 31, 33.
14 tn Grk “seeking.”
15 tn Grk “And are.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
16 tn Grk “Jesus answered.”
17 tn Or “he does not trip.”
18 sn What is the light of this world? On one level, of course, it refers to the sun, but the reader of John’s Gospel would recall 8:12 and understand Jesus’ symbolic reference to himself as the light of the world. There is only a limited time left (Are there not twelve hours in a day?) until the Light will be withdrawn (until Jesus returns to the Father) and the one who walks around in the dark will trip and fall (compare the departure of Judas by night in 13:30).
19 tn Grk “in the night.”
20 tn Or “he trips.”
21 tn Grk “He said these things, and after this he said to them.”
22 tn The verb κοιμάω (koimaw) literally means “sleep,” but it is often used in the Bible as a euphemism for death when speaking of believers. This metaphorical usage by its very nature emphasizes the hope of resurrection: Believers will one day “wake up” out of death. Here the term refers to death, but “asleep” was used in the translation to emphasize the metaphorical, rhetorical usage of the term, especially in light of the disciples’ confusion over what Jesus actually meant (see v. 13).
23 tn Grk “Then the disciples said to him.”
24 tn Or “speaking about.”
25 tn Grk “these.”
26 tn Grk “the sleep of slumber”; this is a redundant expression to emphasize physical sleep as opposed to death.
27 tn Grk “and I rejoice.”
28 sn So that you may believe. Why does Jesus make this statement? It seems necessary to understand the disciples’ belief here in a developmental sense, because there are numerous references to the disciples’ faith previous to this in John’s Gospel, notably 2:11. Their concept of who Jesus really was is continually being expanded and challenged; they are undergoing spiritual growth; the climax is reached in the confession of Thomas in John 20:28.
29 sn Didymus means “the twin” in Greek.
30 sn This is a parenthetical note by the author.
31 sn One gets the impression from Thomas’ statement “Let us go too, so that we may die with him” that he was something of a pessimist resigned to his fate. And yet his dedicated loyalty to Jesus and his determination to accompany him at all costs was truly commendable. Nor is the contrast between this statement and the confession of Thomas in 20:28, which forms the climax of the entire Fourth Gospel, to be overlooked; certainly Thomas’ concept of who Jesus is has changed drastically between 11:16 and 20:28.
32 tn Grk “Then when.”
33 tn Grk “came.”
34 tn Grk “he”; the referent (Lazarus) has been specified in the translation for clarity.
35 tn Grk “he had already had four days in the tomb” (an idiom).
36 tn Or “three kilometers”; Grk “fifteen stades” (a stade as a unit of linear measure is about 607 feet or 187 meters).
37 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
38 tn Or “many of the Judeans” (cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e); Grk “many of the Jews.” Here the phrase refers to the residents of Jerusalem and the surrounding area in general (those who had been friends or relatives of Lazarus or his sisters would mainly be in view) since the Jewish religious authorities (“the chief priests and the Pharisees”) are specifically mentioned as a separate group in John 11:46-47. See also the note on the phrase “the Jewish leaders” in v. 8.
39 tn Or “to comfort them” or “to offer them sympathy.”
40 tn Grk “to comfort them concerning their brother”; the words “loss of” are not in the Greek text but are implied.
41 sn Notice the difference in the response of the two sisters: Martha went out to meet Jesus, while Mary remains sitting in the house. It is similar to the incident in Luke 10:38-42. Here again one finds Martha occupied with the responsibilities of hospitality; she is the one who greets Jesus.
42 tn Grk “Then Martha.” Here οὖν (oun) has not been translated for stylistic reasons.
43 tn Or “give.”
44 sn The statement “whatever you ask from God, God will grant you” by Martha presents something of a dilemma, because she seems to be suggesting here (implicitly at least) the possibility of a resurrection for her brother. However, Martha’s statement in 11:39 makes it clear that she had no idea that a resurrection was still possible. How then are her words in 11:22 to be understood? It seems best to take them as a confession of Martha’s continuing faith in Jesus even though he was not there in time to help her brother. She means, in effect, “Even though you weren’t here in time to help, I still believe that God grants your requests.”
45 tn Grk “Jesus said to her.”
46 tn Or “Your brother will rise again.”
47 tn Grk “Martha said to him.”
48 tn Or “will rise again.”
49 tn That is, will come to life.
50 tn Grk “will never die forever.”
51 tn Grk “She said to him.”
52 tn The perfect tense in Greek is often used to emphasize the results or present state of a past action. Such is the case here. To emphasize this nuance the perfect tense verb πεπίστευκα (pepisteuka) has been translated as a present tense. This is in keeping with the present context, where Jesus asks of her present state of belief in v. 26, and the theology of the Gospel as a whole, which emphasizes the continuing effects and present reality of faith. For discussion on this use of the perfect tense, see ExSyn 574-76 and B. M. Fanning, Verbal Aspect, 291-97.
53 tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).
54 tn Or “the Son of God, the one who comes into the world.”
55 tn Grk “she”; the referent (Martha) has been specified in the translation for clarity.
56 tn Or “in secret” (as opposed to publicly, so that the other mourners did not hear).
57 tn Grk “is calling you.”
58 tn Grk “she”; the referent (Mary) has been specified in the translation for clarity.
59 tn Or “the Judeans”; Grk “the Jews.” Here the phrase refers to the friends, acquaintances, and relatives of Lazarus or his sisters who had come to mourn, since the Jewish religious authorities are specifically mentioned as a separate group in John 11:46-47. See also the notes on the phrase “the Jewish leaders” in v. 8 and “the Jewish people of the region” in v. 19.
60 tn Grk “her”; the referent (Mary) has been specified in the translation for clarity.
61 tn Grk “Mary”; the proper name (Mary) has been replaced with the pronoun (her) in keeping with conventional English style, to avoid repetition.
62 tn Or “to mourn” (referring to the loud wailing or crying typical of public mourning in that culture).
63 tn Or “the Judeans”; Grk “the Jews.” Here the phrase refers to the friends, acquaintances, and relatives of Lazarus or his sisters who had come to mourn, since the Jewish religious authorities are specifically mentioned as a separate group in John 11:46-47. See also the notes on the phrase “the Jewish leaders” in v. 8, “the Jewish people of the region” in v. 19, and the word “people” in v. 31.
64 tn Or (perhaps) “he was deeply indignant.” The verb ἐνεβριμήσατο (enebrimhsato), which is repeated in John 11:38, indicates a strong display of emotion, somewhat difficult to translate – “shuddered, moved with the deepest emotions.” In the LXX, the verb and its cognates are used to describe a display of indignation (Dan 11:30, for example – see also Mark 14:5). Jesus displayed this reaction to the afflicted in Mark 1:43, Matt 9:30. Was he angry at the afflicted? No, but he was angry because he found himself face-to-face with the manifestations of Satan’s kingdom of evil. Here, the realm of Satan was represented by death.
65 tn Or “greatly troubled.” The verb ταράσσω (tarassw) also occurs in similar contexts to those of ἐνεβριμήσατο (enebrimhsato). John uses it in 14:1 and 27 to describe the reaction of the disciples to the imminent death of Jesus, and in 13:21 the verb describes how Jesus reacted to the thought of being betrayed by Judas, into whose heart Satan had entered.
66 tn Grk “And he said.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
67 tn Or “Where have you placed him?”
68 tn Grk “They said to him.” The indirect object αὐτῷ (autw) has not been translated here for stylistic reasons.
69 sn Jesus wept. The Greek word used here for Jesus’ weeping (ἐδάκρυσεν, edakrusen) is different from the one used to describe the weeping of Mary and the Jews in v. 33 which indicated loud wailing and cries of lament. This word simply means “to shed tears” and has more the idea of quiet grief. But why did Jesus do this? Not out of grief for Lazarus, since he was about to be raised to life again. L. Morris (John [NICNT], 558) thinks it was grief over the misconception of those round about. But it seems that in the context the weeping is triggered by the thought of Lazarus in the tomb: This was not personal grief over the loss of a friend (since Lazarus was about to be restored to life) but grief over the effects of sin, death, and the realm of Satan. It was a natural complement to the previous emotional expression of anger (11:33). It is also possible that Jesus wept at the tomb of Lazarus because he knew there was also a tomb for himself ahead.
70 tn Or “the Judeans”; Grk “the Jews.” Here the phrase refers to the friends, acquaintances, and relatives of Lazarus or his sisters who had come to mourn, since the Jewish religious authorities are specifically mentioned as a separate group in John 11:46-47. See also the notes on the phrase “the Jewish leaders” in v. 8 and “the Jewish people of the region” in v. 19, as well as the notes on the word “people” in vv. 31, 33.
71 tn Grk “who opened the eyes of the blind man” (“opening the eyes” is an idiom referring to restoration of sight).
72 tn Grk “this one”; the second half of 11:37 reads Grk “Could not this one who opened the eyes of the blind have done something to keep this one from dying?” In the Greek text the repetition of “this one” in 11:37b referring to two different persons (first Jesus, second Lazarus) could confuse a modern reader. Thus the first reference, to Jesus, has been translated as “he” to refer back to the beginning of v. 37, where the reference to “the man who caused the blind man to see” is clearly a reference to Jesus. The second reference, to Lazarus, has been specified (“Lazarus”) in the translation for clarity.
73 tn Or (perhaps) “Jesus was deeply indignant.”
74 sn This is a parenthetical note by the author.
75 tn Or “Remove the stone.”
76 tn Grk “the sister of the one who had died.”
77 tn Grk “already he stinks.”
78 tn Or “been there” (in the tomb – see John 11:17).
79 sn He has been buried four days. Although all the details of the miracle itself are not given, those details which are mentioned are important. The statement made by Martha is extremely significant for understanding what actually took place. There is no doubt that Lazarus had really died, because the decomposition of his body had already begun to take place, since he had been dead for four days.
80 tn Grk “Jesus said to her.”
81 tn Or “they removed.”
82 tn Grk “lifted up his eyes above.”
83 tn Or “that you have heard me.”
84 tn Grk “that you always hear me.”
85 tn The word “this” is not in the Greek text. Direct objects in Greek were often omitted when clear from the context.
86 tn Grk “And when.”
87 sn The purpose of the loud voice was probably to ensure that all in the crowd could hear (compare the purpose of the prayer of thanksgiving in vv. 41-42).
88 sn Many have wondered how Lazarus got out of the tomb if his hands and feet were still tied up with strips of cloth. The author does not tell, and with a miracle of this magnitude, this is not an important fact to know. If Lazarus’ decomposing body was brought back to life by the power of God, then it could certainly have been moved out of the tomb by that same power. Others have suggested that the legs were bound separately, which would remove the difficulty, but the account gives no indication of this. What may be of more significance for the author is the comparison which this picture naturally evokes with the resurrection of Jesus, where the graveclothes stayed in the tomb neatly folded (20:6-7). Jesus, unlike Lazarus, would never need graveclothes again.
89 tn Grk “and his face tied around with cloth.”
90 tn Grk “Loose him.”
91 tn Or “the Judeans”; Grk “the Jews.” Here the phrase refers to the friends, acquaintances, and relatives of Lazarus or his sisters who had come to mourn, since the Jewish religious authorities are specifically mentioned as a separate group in John 11:46-47. See also the notes on the phrase “the Jewish leaders” in v. 8 and “the Jewish people of the region” in v. 19, as well as the notes on the word “people” in vv. 31, 33 and the phrase “people who had come to mourn” in v. 36.
92 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
93 sn See the note on Pharisees in 1:24.
94 tn Grk “told them.”
95 tn The phrase “chief priests and Pharisees” is a comprehensive name for the groups represented in the ruling council (the Sanhedrin) as in John 7:45; 18:3; Acts 5:22, 26.
96 tn Or “Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews). The συνέδριον (sunedrion) which they gathered was probably an informal meeting rather than the official Sanhedrin. This is the only occurrence of the word συνέδριον in the Gospel of John, and the only anarthrous singular use in the NT. There are other plural anarthrous uses which have the general meaning “councils.” The fact that Caiaphas in 11:49 is referred to as “one of them” supports the unofficial nature of the meeting; in the official Sanhedrin he, being high priest that year, would have presided over the assembly. Thus it appears that an informal council was called to discuss what to do about Jesus and his activities.
97 tn Grk “If we let him do thus.”
98 tn Or “holy place”; Grk “our place” (a reference to the temple in Jerusalem).
99 tn Grk “said to them.” The indirect object αὐτοῖς (autois) has not been translated for stylistic reasons.
100 tn Or “you are not considering.”
101 tn Although it is possible to argue that ἄνθρωπος (anqrwpo") should be translated “person” here since it is not necessarily masculinity that is in view in Caiaphas’ statement, “man” was retained in the translation because in 11:47 “this man” (οὗτος ὁ ἄνθρωπος, outo" Jo anqrwpo") has as its referent a specific individual, Jesus, and it was felt this connection should be maintained.
102 sn In his own mind Caiaphas was no doubt giving voice to a common-sense statement of political expediency. Yet he was unconsciously echoing a saying of Jesus himself (cf. Mark 10:45). Caiaphas was right; the death of Jesus would save the nation from destruction. Yet Caiaphas could not suspect that Jesus would die, not in place of the political nation Israel, but on behalf of the true people of God; and he would save them, not from physical destruction, but from eternal destruction (cf. 3:16-17). The understanding of Caiaphas’ words in a sense that Caiaphas could not possibly have imagined at the time he uttered them serves as a clear example of the way in which the author understood that words and actions could be invested retrospectively with a meaning not consciously intended or understood by those present at the time.
103 tn Grk “say this from himself.”
104 tn The word “Jewish” is not in the Greek text, but is clearly implied by the context (so also NIV; TEV “the Jewish people”).
105 tn See the note on the word “nation” in the previous verse.
106 sn The author in his comment expands the prophecy to include the Gentiles (not for the Jewish nation only), a confirmation that the Fourth Gospel was directed, at least partly, to a Gentile audience. There are echoes of Pauline concepts here (particularly Eph 2:11-22) in the stress on the unity of Jew and Gentile.
107 tn Grk “that he might gather together.”
108 sn This is a parenthetical note by the author.
109 tn Grk “walked.”
110 tn Or “openly.”
111 tn Grk “among the Jews.” Here the phrase refers to the residents of Judea in general, who would be likely to report Jesus to the religious authorities. The vicinity around Jerusalem was no longer safe for Jesus and his disciples. On the translation “Judeans” cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e. See also the references in vv. 8, 19, 31, 33, 36, and 45.
112 tn There is no certain identification of the location to which Jesus withdrew in response to the decision of the Jewish authorities. Many have suggested the present town of Et-Taiyibeh, identified with ancient Ophrah (Josh 18:23) or Ephron (Josh 15:9). If so, this would be 12-15 mi (19-24 km) northeast of Jerusalem.
113 tn Grk “the Passover of the Jews.” This is the final Passover of Jesus’ ministry. The author is now on the eve of the week of the Passion. Some time prior to the feast itself, Jerusalem would be crowded with pilgrims from the surrounding districts (ἐκ τῆς χώρας, ek th" cwra") who had come to purify themselves ceremonially before the feast.
114 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
115 tn Or “to purify themselves” (to undergo or carry out ceremonial cleansing before participating in the Passover celebration).
116 tn Grk “they were seeking Jesus.”
117 tn Grk “in the temple.”
118 tn The phrase “chief priests and Pharisees” is a comprehensive name for the groups represented in the ruling council (the Sanhedrin) as in John 7:45; 18:3; Acts 5:22, 26.
119 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
120 tn Or “could seize.”
121 sn This is a parenthetical note by the author.
122 tn Grk “whom Jesus,” but a repetition of the proper name (Jesus) here would be redundant in the English clause structure, so the pronoun (“he”) is substituted in the translation.
123 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity and to conform with contemporary English style.
124 tn Grk “And Martha.” The connective καί (kai, “and”) has been omitted in the translation because it would produce a run-on sentence in English.
125 tn Grk “reclining at the table.”
126 tn Or “half a liter”; Grk “a pound” (that is, a Roman pound, about 325 grams or 12 ounces).
127 tn Μύρον (muron) was usually made of myrrh (from which the English word is derived) but here it is used in the sense of ointment or perfumed oil (L&N 6.205). The adjective πιστικῆς (pistikh") is difficult with regard to its exact meaning; some have taken it to derive from πίστις (pistis) and relate to the purity of the oil of nard. More probably it is something like a brand name, “pistic nard,” the exact significance of which has not been discovered.
128 tn Grk “And she.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
129 sn This is a parenthetical note by the author. With a note characteristic of someone who was there and remembered, the author adds that the house was filled with the fragrance of the perfumed oil. In the later rabbinic literature, Ecclesiastes Rabbah 7.1.1 states “The fragrance of good oil is diffused from the bedroom to the dining hall, but a good name is diffused from one end of the world to the other.” If such a saying was known in the 1st century, this might be the author’s way of indicating that Mary’s act of devotion would be spoken of throughout the entire world (compare the comment in Mark 14:9).
130 sn This is a parenthetical note by the author.
131 tn Grk “three hundred denarii.” The denarius was a silver coin worth a standard day’s wage, so the value exceeded what a laborer could earn in a year (taking into account Sabbaths and feast days when no work was done).
132 tn The words “the money” are not in the Greek text, but are implied (as the proceeds from the sale of the perfumed oil).
133 tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.
134 tn Grk “a thief, and having the money box.” Dividing the single Greek sentence improves the English style.
135 sn This is a parenthetical note by the author. This is one of the indications in the gospels that Judas was of bad character before the betrayal of Jesus. John states that he was a thief and had responsibility for the finances of the group. More than being simply a derogatory note about Judas’ character, the inclusion of the note at this particular point in the narrative may be intended to link the frustrated greed of Judas here with his subsequent decision to betray Jesus for money. The parallel accounts in Matthew and Mark seem to indicate that after this incident Judas went away immediately and made his deal with the Jewish authorities to deliver up Jesus. Losing out on one source of sordid gain, he immediately went out and set up another.
136 tn Grk “Leave her alone, that for the day of my burial she may keep it.” The construction with ἵνα (Jina) is somewhat ambiguous. The simplest way to read it would be, “Leave her alone, that she may keep it for the day of my burial.” This would imply that Mary was going to use the perfumed oil on that day, while vv. 3 and 5 seem to indicate clearly that she had already used it up. Some understand the statement as elliptical: “Leave her alone; (she did this) in order to keep it for the day of my burial.” Another alternative would be an imperatival use of ἵνα with the meaning: “Leave her alone; let her keep it.” The reading of the Byzantine text, which omits the ἵνα and substitutes a perfect tense τετήρηκεν (tethrhken), while not likely to be original, probably comes close to the meaning of the text, and that has been followed in this translation.
137 tc A few isolated witnesses omit v. 8 (D sys), part of v. 8 (Ì75), or vv. 7-8 ({0250}). The latter two omissions are surely due to errors of sight, while the former can be attributed to D’s sometimes erratic behavior. The verse is secure in light of the overwhelming evidence on its behalf.
138 tn Grk “of the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory (“Judeans”; cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e), the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase refers to the residents of Jerusalem and the surrounding area who by this time had heard about the resurrection of Lazarus and were curious to see him.
139 tn Grk “knew.”
140 tn Grk “he”; normal English clause structure specifies the referent first and substitutes the pronoun in subsequent references to the same individual, so the referent (Jesus) has been specified here.
141 tn Grk “Jesus”; normal English clause structure specifies the referent first and substitutes the pronoun in subsequent references to the same individual, so the pronoun (“him”) has been substituted here.
142 sn According to John 11:53 the Jewish leadership had already planned to kill Jesus. This plot against Lazarus apparently never got beyond the planning stage, however, since no further mention is made of it by the author.
143 tn Grk “the Jews.” Here the phrase refers to the residents of Jerusalem who had heard about the resurrection of Lazarus and as a result were embracing Jesus as Messiah. See also the note on the phrase “Judeans” in v. 9.