11:23 Jesus replied, 4 “Your brother will come back to life again.” 5 11:24 Martha said, 6 “I know that he will come back to life again 7 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 8 even if he dies, 11:26 and the one who lives and believes in me will never die. 9 Do you believe this?” 11:27 She replied, 10 “Yes, Lord, I believe 11 that you are the Christ, 12 the Son of God who comes into the world.” 13
11:28 And when she had said this, Martha 14 went and called her sister Mary, saying privately, 15 “The Teacher is here and is asking for you.” 16 11:29 So when Mary 17 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 18 who were with Mary 19 in the house consoling her saw her 20 get up quickly and go out. They followed her, because they thought she was going to the tomb to weep 21 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 22 who had come with her weeping, he was intensely moved 23 in spirit and greatly distressed. 24 11:34 He asked, 25 “Where have you laid him?” 26 They replied, 27 “Lord, come and see.” 11:35 Jesus wept. 28 11:36 Thus the people who had come to mourn 29 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! 30 Couldn’t he have done something to keep Lazarus 31 from dying?”
11:38 Jesus, intensely moved 32 again, came to the tomb. (Now it was a cave, and a stone was placed across it.) 33 11:39 Jesus said, “Take away the stone.” 34 Martha, the sister of the deceased, 35 replied, “Lord, by this time the body will have a bad smell, 36 because he has been buried 37 four days.” 38 11:40 Jesus responded, 39 “Didn’t I tell you that if you believe, you would see the glory of God?” 11:41 So they took away 40 the stone. Jesus looked upward 41 and said, “Father, I thank you that you have listened to me. 42 11:42 I knew that you always listen to me, 43 but I said this 44 for the sake of the crowd standing around here, that they may believe that you sent me.” 11:43 When 45 he had said this, he shouted in a loud voice, 46 “Lazarus, come out!” 11:44 The one who had died came out, his feet and hands tied up with strips of cloth, 47 and a cloth wrapped around his face. 48 Jesus said to them, “Unwrap him 49 and let him go.”
11:45 Then many of the people, 50 who had come with Mary and had seen the things Jesus 51 did, believed in him. 11:46 But some of them went to the Pharisees 52 and reported to them 53 what Jesus had done. 11:47 So the chief priests and the Pharisees 54 called the council 55 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, 56 everyone will believe in him, and the Romans will come and take away our sanctuary 57 and our nation.”
11:49 Then one of them, Caiaphas, who was high priest that year, said, 58 “You know nothing at all! 11:50 You do not realize 59 that it is more to your advantage to have one man 60 die for the people than for the whole nation to perish.” 61 11:51 (Now he did not say this on his own, 62 but because he was high priest that year, he prophesied that Jesus was going to die for the Jewish nation, 63 11:52 and not for the Jewish nation 64 only, 65 but to gather together 66 into one the children of God who are scattered.) 67 11:53 So from that day they planned together to kill him.
11:54 Thus Jesus no longer went 68 around publicly 69 among the Judeans, 70 but went away from there to the region near the wilderness, to a town called Ephraim, 71 and stayed there with his disciples. 11:55 Now the Jewish feast of Passover 72 was near, and many people went up to Jerusalem 73 from the rural areas before the Passover to cleanse themselves ritually. 74 11:56 Thus they were looking for Jesus, 75 and saying to one another as they stood in the temple courts, 76 “What do you think? That he won’t come to the feast?” 11:57 (Now the chief priests and the Pharisees 77 had given orders that anyone who knew where Jesus 78 was should report it, so that they could arrest 79 him.) 80
1 tn Grk “Then Martha.” Here οὖν (oun) has not been translated for stylistic reasons.
2 tn Or “give.”
3 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.”
4 tn Grk “Jesus said to her.”
5 tn Or “Your brother will rise again.”
6 tn Grk “Martha said to him.”
7 tn Or “will rise again.”
8 tn That is, will come to life.
9 tn Grk “will never die forever.”
10 tn Grk “She said to him.”
11 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.
12 tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).
13 tn Or “the Son of God, the one who comes into the world.”
14 tn Grk “she”; the referent (Martha) has been specified in the translation for clarity.
15 tn Or “in secret” (as opposed to publicly, so that the other mourners did not hear).
16 tn Grk “is calling you.”
17 tn Grk “she”; the referent (Mary) has been specified in the translation for clarity.
18 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.
19 tn Grk “her”; the referent (Mary) has been specified in the translation for clarity.
20 tn Grk “Mary”; the proper name (Mary) has been replaced with the pronoun (her) in keeping with conventional English style, to avoid repetition.
21 tn Or “to mourn” (referring to the loud wailing or crying typical of public mourning in that culture).
22 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.
23 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.
24 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.
25 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.
26 tn Or “Where have you placed him?”
27 tn Grk “They said to him.” The indirect object αὐτῷ (autw) has not been translated here for stylistic reasons.
28 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.
29 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.
30 tn Grk “who opened the eyes of the blind man” (“opening the eyes” is an idiom referring to restoration of sight).
31 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.
32 tn Or (perhaps) “Jesus was deeply indignant.”
33 sn This is a parenthetical note by the author.
34 tn Or “Remove the stone.”
35 tn Grk “the sister of the one who had died.”
36 tn Grk “already he stinks.”
37 tn Or “been there” (in the tomb – see John 11:17).
38 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.
39 tn Grk “Jesus said to her.”
40 tn Or “they removed.”
41 tn Grk “lifted up his eyes above.”
42 tn Or “that you have heard me.”
43 tn Grk “that you always hear me.”
44 tn The word “this” is not in the Greek text. Direct objects in Greek were often omitted when clear from the context.
45 tn Grk “And when.”
46 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).
47 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.
48 tn Grk “and his face tied around with cloth.”
49 tn Grk “Loose him.”
50 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.
51 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
52 sn See the note on Pharisees in 1:24.
53 tn Grk “told them.”
54 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.
55 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.
56 tn Grk “If we let him do thus.”
57 tn Or “holy place”; Grk “our place” (a reference to the temple in Jerusalem).
58 tn Grk “said to them.” The indirect object αὐτοῖς (autois) has not been translated for stylistic reasons.
59 tn Or “you are not considering.”
60 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.
61 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.
62 tn Grk “say this from himself.”
63 tn The word “Jewish” is not in the Greek text, but is clearly implied by the context (so also NIV; TEV “the Jewish people”).
64 tn See the note on the word “nation” in the previous verse.
65 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.
66 tn Grk “that he might gather together.”
67 sn This is a parenthetical note by the author.
68 tn Grk “walked.”
69 tn Or “openly.”
70 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.
71 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.
72 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.
73 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
74 tn Or “to purify themselves” (to undergo or carry out ceremonial cleansing before participating in the Passover celebration).
75 tn Grk “they were seeking Jesus.”
76 tn Grk “in the temple.”
77 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.
78 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
79 tn Or “could seize.”
80 sn This is a parenthetical note by the author.