Discovery BoxJohn 1:1
Context1:1 In the beginning 1 was the Word, and the Word was with God, 2 and the Word was fully God. 3
John 11:1-57
Context11:1 Now a certain man named Lazarus was sick. He was from Bethany, the village where Mary and her sister Martha lived. 4 11:2 (Now it was Mary who anointed the Lord with perfumed oil 5 and wiped his feet dry with her hair, whose brother Lazarus was sick.) 6 11:3 So the sisters sent a message 7 to Jesus, 8 “Lord, look, the one you love is sick.” 11:4 When Jesus heard this, he said, “This sickness will not lead to death, 9 but to God’s glory, 10 so that the Son of God may be glorified through it.” 11 11:5 (Now Jesus loved Martha and her sister and Lazarus.) 12
11:6 So when he heard that Lazarus 13 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.” 14 11:8 The disciples replied, 15 “Rabbi, the Jewish leaders 16 were just now trying 17 to stone you to death! Are 18 you going there again?” 11:9 Jesus replied, 19 “Are there not twelve hours in a day? If anyone walks around in the daytime, he does not stumble, 20 because he sees the light of this world. 21 11:10 But if anyone walks around at night, 22 he stumbles, 23 because the light is not in him.”
11:11 After he said this, he added, 24 “Our friend Lazarus has fallen asleep. 25 But I am going there to awaken him.” 11:12 Then the disciples replied, 26 “Lord, if he has fallen asleep, he will recover.” 11:13 (Now Jesus had been talking about 27 his death, but they 28 thought he had been talking about real sleep.) 29
11:14 Then Jesus told them plainly, “Lazarus has died, 11:15 and I am glad 30 for your sake that I was not there, so that you may believe. 31 But let us go to him.” 11:16 So Thomas (called Didymus 32 ) 33 said to his fellow disciples, “Let us go too, so that we may die with him.” 34
11:17 When 35 Jesus arrived, 36 he found that Lazarus 37 had been in the tomb four days already. 38 11:18 (Now Bethany was less than two miles 39 from Jerusalem, 40 11:19 so many of the Jewish people of the region 41 had come to Martha and Mary to console them 42 over the loss of their brother.) 43 11:20 So when Martha heard that Jesus was coming, she went out to meet him, but Mary was sitting in the house. 44 11:21 Martha 45 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 46 you.” 47
11:23 Jesus replied, 48 “Your brother will come back to life again.” 49 11:24 Martha said, 50 “I know that he will come back to life again 51 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 52 even if he dies, 11:26 and the one who lives and believes in me will never die. 53 Do you believe this?” 11:27 She replied, 54 “Yes, Lord, I believe 55 that you are the Christ, 56 the Son of God who comes into the world.” 57
11:28 And when she had said this, Martha 58 went and called her sister Mary, saying privately, 59 “The Teacher is here and is asking for you.” 60 11:29 So when Mary 61 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 62 who were with Mary 63 in the house consoling her saw her 64 get up quickly and go out. They followed her, because they thought she was going to the tomb to weep 65 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 66 who had come with her weeping, he was intensely moved 67 in spirit and greatly distressed. 68 11:34 He asked, 69 “Where have you laid him?” 70 They replied, 71 “Lord, come and see.” 11:35 Jesus wept. 72 11:36 Thus the people who had come to mourn 73 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! 74 Couldn’t he have done something to keep Lazarus 75 from dying?”
11:38 Jesus, intensely moved 76 again, came to the tomb. (Now it was a cave, and a stone was placed across it.) 77 11:39 Jesus said, “Take away the stone.” 78 Martha, the sister of the deceased, 79 replied, “Lord, by this time the body will have a bad smell, 80 because he has been buried 81 four days.” 82 11:40 Jesus responded, 83 “Didn’t I tell you that if you believe, you would see the glory of God?” 11:41 So they took away 84 the stone. Jesus looked upward 85 and said, “Father, I thank you that you have listened to me. 86 11:42 I knew that you always listen to me, 87 but I said this 88 for the sake of the crowd standing around here, that they may believe that you sent me.” 11:43 When 89 he had said this, he shouted in a loud voice, 90 “Lazarus, come out!” 11:44 The one who had died came out, his feet and hands tied up with strips of cloth, 91 and a cloth wrapped around his face. 92 Jesus said to them, “Unwrap him 93 and let him go.”
11:45 Then many of the people, 94 who had come with Mary and had seen the things Jesus 95 did, believed in him. 11:46 But some of them went to the Pharisees 96 and reported to them 97 what Jesus had done. 11:47 So the chief priests and the Pharisees 98 called the council 99 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, 100 everyone will believe in him, and the Romans will come and take away our sanctuary 101 and our nation.”
11:49 Then one of them, Caiaphas, who was high priest that year, said, 102 “You know nothing at all! 11:50 You do not realize 103 that it is more to your advantage to have one man 104 die for the people than for the whole nation to perish.” 105 11:51 (Now he did not say this on his own, 106 but because he was high priest that year, he prophesied that Jesus was going to die for the Jewish nation, 107 11:52 and not for the Jewish nation 108 only, 109 but to gather together 110 into one the children of God who are scattered.) 111 11:53 So from that day they planned together to kill him.
11:54 Thus Jesus no longer went 112 around publicly 113 among the Judeans, 114 but went away from there to the region near the wilderness, to a town called Ephraim, 115 and stayed there with his disciples. 11:55 Now the Jewish feast of Passover 116 was near, and many people went up to Jerusalem 117 from the rural areas before the Passover to cleanse themselves ritually. 118 11:56 Thus they were looking for Jesus, 119 and saying to one another as they stood in the temple courts, 120 “What do you think? That he won’t come to the feast?” 11:57 (Now the chief priests and the Pharisees 121 had given orders that anyone who knew where Jesus 122 was should report it, so that they could arrest 123 him.) 124
[1:1] 1 sn In the beginning. The search for the basic “stuff” out of which things are made was the earliest one in Greek philosophy. It was attended by the related question of “What is the process by which the secondary things came out of the primary one (or ones)?,” or in Aristotelian terminology, “What is the ‘beginning’ (same Greek word as beginning, John 1:1) and what is the origin of the things that are made?” In the New Testament the word usually has a temporal sense, but even BDAG 138 s.v. ἀρχή 3 lists a major category of meaning as “the first cause.” For John, the words “In the beginning” are most likely a conscious allusion to the opening words of Genesis – “In the beginning.” Other concepts which occur prominently in Gen 1 are also found in John’s prologue: “life” (1:4) “light” (1:4) and “darkness” (1:5). Gen 1 describes the first (physical) creation; John 1 describes the new (spiritual) creation. But this is not to play off a false dichotomy between “physical” and “spiritual”; the first creation was both physical and spiritual. The new creation is really a re-creation, of the spiritual (first) but also the physical. (In spite of the common understanding of John’s “spiritual” emphasis, the “physical” re-creation should not be overlooked; this occurs in John 2 with the changing of water into wine, in John 11 with the resurrection of Lazarus, and the emphasis of John 20-21 on the aftermath of Jesus’ own resurrection.)
[1:1] 2 tn The preposition πρός (pros) implies not just proximity, but intimate personal relationship. M. Dods stated, “Πρός …means more than μετά or παρά, and is regularly employed in expressing the presence of one person with another” (“The Gospel of St. John,” The Expositor’s Greek Testament, 1:684). See also Mark 6:3, Matt 13:56, Mark 9:19, Gal 1:18, 2 John 12.
[1:1] 3 tn Or “and what God was the Word was.” Colwell’s Rule is often invoked to support the translation of θεός (qeos) as definite (“God”) rather than indefinite (“a god”) here. However, Colwell’s Rule merely permits, but does not demand, that a predicate nominative ahead of an equative verb be translated as definite rather than indefinite. Furthermore, Colwell’s Rule did not deal with a third possibility, that the anarthrous predicate noun may have more of a qualitative nuance when placed ahead of the verb. A definite meaning for the term is reflected in the traditional rendering “the word was God.” From a technical standpoint, though, it is preferable to see a qualitative aspect to anarthrous θεός in John 1:1c (ExSyn 266-69). Translations like the NEB, REB, and Moffatt are helpful in capturing the sense in John 1:1c, that the Word was fully deity in essence (just as much God as God the Father). However, in contemporary English “the Word was divine” (Moffatt) does not quite catch the meaning since “divine” as a descriptive term is not used in contemporary English exclusively of God. The translation “what God was the Word was” is perhaps the most nuanced rendering, conveying that everything God was in essence, the Word was too. This points to unity of essence between the Father and the Son without equating the persons. However, in surveying a number of native speakers of English, some of whom had formal theological training and some of whom did not, the editors concluded that the fine distinctions indicated by “what God was the Word was” would not be understood by many contemporary readers. Thus the translation “the Word was fully God” was chosen because it is more likely to convey the meaning to the average English reader that the Logos (which “became flesh and took up residence among us” in John 1:14 and is thereafter identified in the Fourth Gospel as Jesus) is one in essence with God the Father. The previous phrase, “the Word was with God,” shows that the Logos is distinct in person from God the Father.
[11:1] 4 tn Grk “from Bethany, the village of Mary and her sister Martha.”
[11:2] 7 tn Or “perfume,” “ointment.”
[11:2] 8 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.
[11:3] 10 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.
[11:3] 11 tn Grk “to him, saying”; the referent (Jesus) is specified in the translation for clarity.
[11:4] 13 tn Grk “This sickness is not to death.”
[11:4] 14 tn Or “to God’s praise.”
[11:4] 15 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.
[11:5] 16 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.
[11:6] 19 tn Grk “that he”; the referent (Lazarus) has been specified in the translation for clarity.
[11:7] 22 sn The village of Bethany, where Lazarus was, lies in Judea, less than 2 mi (3 km) from Jerusalem (see 11:18).
[11:8] 25 tn Grk “The disciples said to him.”
[11:8] 26 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.
[11:8] 28 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.
[11:9] 28 tn Grk “Jesus answered.”
[11:9] 29 tn Or “he does not trip.”
[11:9] 30 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).
[11:10] 31 tn Grk “in the night.”
[11:11] 34 tn Grk “He said these things, and after this he said to them.”
[11:11] 35 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).
[11:12] 37 tn Grk “Then the disciples said to him.”
[11:13] 40 tn Or “speaking about.”
[11:13] 42 tn Grk “the sleep of slumber”; this is a redundant expression to emphasize physical sleep as opposed to death.
[11:15] 43 tn Grk “and I rejoice.”
[11:15] 44 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.
[11:16] 46 sn Didymus means “the twin” in Greek.
[11:16] 47 sn This is a parenthetical note by the author.
[11:16] 48 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.
[11:17] 49 tn Grk “Then when.”
[11:17] 51 tn Grk “he”; the referent (Lazarus) has been specified in the translation for clarity.
[11:17] 52 tn Grk “he had already had four days in the tomb” (an idiom).
[11:18] 52 tn Or “three kilometers”; Grk “fifteen stades” (a stade as a unit of linear measure is about 607 feet or 187 meters).
[11:18] 53 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[11:19] 55 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.
[11:19] 56 tn Or “to comfort them” or “to offer them sympathy.”
[11:19] 57 tn Grk “to comfort them concerning their brother”; the words “loss of” are not in the Greek text but are implied.
[11:20] 58 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.
[11:21] 61 tn Grk “Then Martha.” Here οὖν (oun) has not been translated for stylistic reasons.
[11:22] 65 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.”
[11:23] 67 tn Grk “Jesus said to her.”
[11:23] 68 tn Or “Your brother will rise again.”
[11:24] 70 tn Grk “Martha said to him.”
[11:24] 71 tn Or “will rise again.”
[11:25] 73 tn That is, will come to life.
[11:26] 76 tn Grk “will never die forever.”
[11:27] 79 tn Grk “She said to him.”
[11:27] 80 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.
[11:27] 81 tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).
[11:27] 82 tn Or “the Son of God, the one who comes into the world.”
[11:28] 82 tn Grk “she”; the referent (Martha) has been specified in the translation for clarity.
[11:28] 83 tn Or “in secret” (as opposed to publicly, so that the other mourners did not hear).
[11:28] 84 tn Grk “is calling you.”
[11:29] 85 tn Grk “she”; the referent (Mary) has been specified in the translation for clarity.
[11:31] 88 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.
[11:31] 89 tn Grk “her”; the referent (Mary) has been specified in the translation for clarity.
[11:31] 90 tn Grk “Mary”; the proper name (Mary) has been replaced with the pronoun (her) in keeping with conventional English style, to avoid repetition.
[11:31] 91 tn Or “to mourn” (referring to the loud wailing or crying typical of public mourning in that culture).
[11:33] 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, “the Jewish people of the region” in v. 19, and the word “people” in v. 31.
[11:33] 92 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.
[11:33] 93 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.
[11:34] 94 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.
[11:34] 95 tn Or “Where have you placed him?”
[11:34] 96 tn Grk “They said to him.” The indirect object αὐτῷ (autw) has not been translated here for stylistic reasons.
[11:35] 97 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.
[11:36] 100 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.
[11:37] 103 tn Grk “who opened the eyes of the blind man” (“opening the eyes” is an idiom referring to restoration of sight).
[11:37] 104 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.
[11:38] 106 tn Or (perhaps) “Jesus was deeply indignant.”
[11:38] 107 sn This is a parenthetical note by the author.
[11:39] 109 tn Or “Remove the stone.”
[11:39] 110 tn Grk “the sister of the one who had died.”
[11:39] 111 tn Grk “already he stinks.”
[11:39] 112 tn Or “been there” (in the tomb – see John 11:17).
[11:39] 113 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.
[11:40] 112 tn Grk “Jesus said to her.”
[11:41] 115 tn Or “they removed.”
[11:41] 116 tn Grk “lifted up his eyes above.”
[11:41] 117 tn Or “that you have heard me.”
[11:42] 118 tn Grk “that you always hear me.”
[11:42] 119 tn The word “this” is not in the Greek text. Direct objects in Greek were often omitted when clear from the context.
[11:43] 121 tn Grk “And when.”
[11:43] 122 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).
[11:44] 124 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.
[11:44] 125 tn Grk “and his face tied around with cloth.”
[11:44] 126 tn Grk “Loose him.”
[11:45] 127 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.
[11:45] 128 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[11:46] 130 sn See the note on Pharisees in 1:24.
[11:46] 131 tn Grk “told them.”
[11:47] 133 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.
[11:47] 134 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.
[11:48] 136 tn Grk “If we let him do thus.”
[11:48] 137 tn Or “holy place”; Grk “our place” (a reference to the temple in Jerusalem).
[11:49] 139 tn Grk “said to them.” The indirect object αὐτοῖς (autois) has not been translated for stylistic reasons.
[11:50] 142 tn Or “you are not considering.”
[11:50] 143 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.
[11:50] 144 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.
[11:51] 145 tn Grk “say this from himself.”
[11:51] 146 tn The word “Jewish” is not in the Greek text, but is clearly implied by the context (so also NIV; TEV “the Jewish people”).
[11:52] 148 tn See the note on the word “nation” in the previous verse.
[11:52] 149 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.
[11:52] 150 tn Grk “that he might gather together.”
[11:52] 151 sn This is a parenthetical note by the author.
[11:54] 153 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.
[11:54] 154 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.
[11:55] 154 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.
[11:55] 155 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[11:55] 156 tn Or “to purify themselves” (to undergo or carry out ceremonial cleansing before participating in the Passover celebration).
[11:56] 157 tn Grk “they were seeking Jesus.”
[11:56] 158 tn Grk “in the temple.”
[11:57] 160 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.
[11:57] 161 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
