1 11:1 tn: Grk “from Bethany, the village of Mary and her sister Martha.” 2 11:2 tn: Or “perfume,” “ointment.” 3 11:2 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 11:3 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 11:3 tn: Grk “to him, saying”; the referent (Jesus) is specified in the translation for clarity. 6 11:4 tn: Grk “This sickness is not to death.” sn: Jesus plainly stated the purpose of Lazarus’ sickness in the plan of God: The end of the matter would not be death, but the glorification of the Son. Johannine double-meanings abound here: Even though death would not be the end of the matter, Lazarus is going to die; and ultimately his death and resurrection would lead to the death and resurrection of the Son of God ( 11:45-53). Furthermore, the glorification of the Son is not praise that comes to him for the miracle, but his death, resurrection, and return to the Father which the miracle precipitates (note the response of the Jewish authorities in 11:47-53). 7 11:4 tn: Or “to God’s praise.” 8 11:4 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 11:5 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 11:6 tn: Grk “that he”; the referent (Lazarus) has been specified in the translation for clarity. 11 11:7 sn: The village of Bethany, where Lazarus was, lies in Judea, less than 2 mi (3 km) from Jerusalem (see 11:18). 12 11:8 tn: Grk “The disciples said to him.” 13 11:8 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 11:8 tn: Grk “seeking.” 15 11:8 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 11:9 tn: Grk “Jesus answered.” 17 11:9 tn: Or “he does not trip.” 18 11:9 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 11:10 tn: Grk “in the night.” 20 11:10 tn: Or “he trips.” 21 11:11 tn: Grk “He said these things, and after this he said to them.” 22 11:11 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 11:12 tn: Grk “Then the disciples said to him.” 24 11:13 tn: Or “speaking about.” 25 11:13 tn: Grk “these.” 26 11:13 tn: Grk “the sleep of slumber”; this is a redundant expression to emphasize physical sleep as opposed to death. sn: This is a parenthetical note by the author. 27 11:15 tn: Grk “and I rejoice.” 28 11:15 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 11:16 sn: Didymus means “the twin” in Greek. 30 11:16 sn: This is a parenthetical note by the author. 31 11:16 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 11:17 tn: Grk “Then when.” 33 11:17 tn: Grk “came.” 34 11:17 tn: Grk “he”; the referent (Lazarus) has been specified in the translation for clarity. 35 11:17 tn: Grk “he had already had four days in the tomb” (an idiom). sn: There is no description of the journey itself. The author simply states that when Jesus arrived, he found that Lazarus had been in the tomb four days already. He had died some time before this but probably not very long (cf. Ananias and Sapphira in Acts 5:6,10 who were buried immediately after they died, as was the common practice of the time). There is some later evidence (early 3rd century) of a rabbinic belief that the soul hovered near the body of the deceased for three days, hoping to be able to return to the body. But on the fourth day it saw the beginning of decomposition and finally departed (Leviticus Rabbah 18.1). If this belief is as old as the 1st century, it might suggest the significance of the four days: After this time, resurrection would be a first-order miracle, an unequivocal demonstration of the power of God. It is not certain if the tradition is this early, but it is suggestive. Certainly the author does not appear to attach any symbolic significance to the four days in the narrative. 36 11:18 tn: Or “three kilometers”; Grk “fifteen stades” (a stade as a unit of linear measure is about 607 feet or 187 meters). 37 11:18 map: For location see . 38 11:19 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 11:19 tn: Or “to comfort them” or “to offer them sympathy.” 40 11:19 tn: Grk “to comfort them concerning their brother”; the words “loss of” are not in the Greek text but are implied. sn: This is a parenthetical note by the author. 41 11:20 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 11:21 tn: Grk “Then Martha.” Here οὖν (oun) has not been translated for stylistic reasons. 43 11:22 tn: Or “give.” 44 11:22 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 11:23 tn: Grk “Jesus said to her.” 46 11:23 tn: Or “Your brother will rise again.” sn: Jesus’ remark to Martha that Lazarus would come back to life again is another example of the misunderstood statement. Martha apparently took it as a customary statement of consolation and joined Jesus in professing belief in the general resurrection of the body at the end of the age. However, as Jesus went on to point out in 11:25-26, Martha’s general understanding of the resurrection at the last day was inadequate for the present situation, for the gift of life that conquers death was a present reality to Jesus. This is consistent with the author’s perspective on eternal life in the Fourth Gospel: It is not only a future reality, but something to be experienced in the present as well. It is also consistent with the so-called “realized eschatology” of the Fourth Gospel. 47 11:24 tn: Grk “Martha said to him.” 48 11:24 tn: Or “will rise again.” 49 11:25 tn: That is, will come to life. 50 11:26 tn: Grk “will never die forever.” 51 11:27 tn: Grk “She said to him.” 52 11:27 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 11:27 tn: Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”). sn: See the note on Christ in 1:20. 54 11:27 tn: Or “the Son of God, the one who comes into the world.” 55 11:28 tn: Grk “she”; the referent (Martha) has been specified in the translation for clarity. 56 11:28 tn: Or “in secret” (as opposed to publicly, so that the other mourners did not hear). 57 11:28 tn: Grk “is calling you.” 58 11:29 tn: Grk “she”; the referent (Mary) has been specified in the translation for clarity. 59 11:31 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 11:31 tn: Grk “her”; the referent (Mary) has been specified in the translation for clarity. 61 11:31 tn: Grk “Mary”; the proper name (Mary) has been replaced with the pronoun (her) in keeping with conventional English style, to avoid repetition. 62 11:31 tn: Or “to mourn” (referring to the loud wailing or crying typical of public mourning in that culture). 63 11:33 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 11:33 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 11:33 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 11:34 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 11:34 tn: Or “Where have you placed him?” 68 11:34 tn: Grk “They said to him.” The indirect object αὐτῷ (autw) has not been translated here for stylistic reasons. 69 11:35 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 11:36 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 11:37 tn: Grk “who opened the eyes of the blind man” (“opening the eyes” is an idiom referring to restoration of sight). 72 11:37 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 11:38 tn: Or (perhaps) “Jesus was deeply indignant.” 74 11:38 sn: This is a parenthetical note by the author. 75 11:39 tn: Or “Remove the stone.” 76 11:39 tn: Grk “the sister of the one who had died.” 77 11:39 tn: Grk “already he stinks.” 78 11:39 tn: Or “been there” (in the tomb – see John 11:17). 79 11:39 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 11:40 tn: Grk “Jesus said to her.” 81 11:41 tn: Or “they removed.” 82 11:41 tn: Grk “lifted up his eyes above.” 83 11:41 tn: Or “that you have heard me.” 84 11:42 tn: Grk “that you always hear me.” 85 11:42 tn: The word “this” is not in the Greek text. Direct objects in Greek were often omitted when clear from the context. 86 11:43 tn: Grk “And when.” 87 11:43 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 11:44 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 11:44 tn: Grk “and his face tied around with cloth.” 90 11:44 tn: Grk “Loose him.” 91 11:45 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 11:45 tn: Grk “he”; the referent (Jesus) has been specified in the translation for clarity. 93 11:46 sn: See the note on Pharisees in 1:24. 94 11:46 tn: Grk “told them.” 95 11:47 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 11:47 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 11:48 tn: Grk “If we let him do thus.” 98 11:48 tn: Or “holy place”; Grk “our place” (a reference to the temple in Jerusalem). 99 11:49 tn: Grk “said to them.” The indirect object αὐτοῖς (autois) has not been translated for stylistic reasons. 100 11:50 tn: Or “you are not considering.” 101 11:50 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 11:50 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 11:51 tn: Grk “say this from himself.” 104 11:51 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 11:52 tn: See the note on the word “nation” in the previous verse. 106 11:52 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 11:52 tn: Grk “that he might gather together.” 108 11:52 sn: This is a parenthetical note by the author. 109 11:54 tn: Grk “walked.” 110 11:54 tn: Or “openly.” 111 11:54 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 11:54 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 11:55 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 11:55 map: For location see . 115 11:55 tn: Or “to purify themselves” (to undergo or carry out ceremonial cleansing before participating in the Passover celebration). 116 11:56 tn: Grk “they were seeking Jesus.” 117 11:56 tn: Grk “in the temple.” 118 11:57 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 11:57 tn: Grk “he”; the referent (Jesus) has been specified in the translation for clarity. 120 11:57 tn: Or “could seize.” 121 11:57 sn: This is a parenthetical note by the author.