John 11–12

Footnotes

1. 1 Grk “from Bethany, the village of Mary and her sister Martha.”
2. 2 Or “perfume,” “ointment.”
3. 3 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. 4 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. 5 Grk “to him, saying”; the referent (Jesus) is specified in the translation for clarity.
6. 6 Grk “This sickness is not to death.” 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. 7 Or “to God’s praise.”
8. 8 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. 9 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. 10 Grk “that he”; the referent (Lazarus) has been specified in the translation for clarity.
11. 11 The village of Bethany, where Lazarus was, lies in Judea, less than 2 mi (3 km) from Jerusalem (see 11:18).
12. 12 Grk “The disciples said to him.”
13. 13 Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term Ἰουδαῖοι (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,” 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. , and “Jewish religious leaders” in vv. , , .
14. 14 Grk “seeking.”
15. 15 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. 16 Grk “Jesus answered.”
17. 17 Or “he does not trip.”
18. 18 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. 19 Grk “in the night.”
20. 20 Or “he trips.”
21. 21 Grk “He said these things, and after this he said to them.”
22. 22 The verb κοιμάω (koimaō) 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. 23 Grk “Then the disciples said to him.”
24. 24 Or “speaking about.”
25. 25 Grk “these.”
26. 26 Grk “the sleep of slumber”; this is a redundant expression to emphasize physical sleep as opposed to death. This is a parenthetical note by the author.
27. 27 Grk “and I rejoice.”
28. 28 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. 29 Didymus means “the twin” in Greek.
30. 30 This is a parenthetical note by the author.
31. 31 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. 32 Grk “Then when.”
33. 33 Grk “came.”
34. 34 Grk “he”; the referent (Lazarus) has been specified in the translation for clarity.
35. 35 Grk “he had already had four days in the tomb” (an idiom). 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. 36 Or “three kilometers”; Grk “fifteen stades” (a stade as a unit of linear measure is about 607 feet or 187 meters).
37. 37 For location see ; ; ; ; ; ; ; ; .
38. 38 Or “many of the Judeans” (cf. Ἰουδαῖος 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. .
39. 39 Or “to comfort them” or “to offer them sympathy.”
40. 40 Grk “to comfort them concerning their brother”; the words “loss of” are not in the Greek text but are implied. This is a parenthetical note by the author.
41. 41 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. 42 Grk “Then Martha.” Here οὖν (oun) has not been translated for stylistic reasons.
43. 43 Or “give.”
44. 44 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. 45 Grk “Jesus said to her.”
46. 46 Or “Your brother will rise again.” 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. 47 Grk “Martha said to him.”
48. 48 Or “will rise again.”
49. 49 That is, will come to life.
50. 50 Grk “will never die forever.”
51. 51 Grk “She said to him.”
52. 52 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 and B. M. Fanning, Verbal Aspect, 291–97.
53. 53 Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”). See the note on Christ in .
54. 54 Or “the Son of God, the one who comes into the world.”
55. 55 Grk “she”; the referent (Martha) has been specified in the translation for clarity.
56. 56 Or “in secret” (as opposed to publicly, so that the other mourners did not hear).
57. 57 Grk “is calling you.”
58. 58 Grk “she”; the referent (Mary) has been specified in the translation for clarity.
59. 59 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. and “the Jewish people of the region” in v. .
60. 60 Grk “her”; the referent (Mary) has been specified in the translation for clarity.
61. 61 Grk “Mary”; the proper name (Mary) has been replaced with the pronoun (her) in keeping with conventional English style, to avoid repetition.
62. 62 Or “to mourn” (referring to the loud wailing or crying typical of public mourning in that culture).
63. 63 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. , “the Jewish people of the region” in v. , and the word “people” in v. .
64. 64 Or (perhaps) “he was deeply indignant.” The verb ἐνεβριμήσατο (enebrimēsato), 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 , 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. 65 Or “greatly troubled.” The verb ταράσσω (tarassō) also occurs in similar contexts to those of ἐνεβριμήσατο (enebrimēsato). 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. 66 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. 67 Or “Where have you placed him?”
68. 68 Grk “They said to him.” The indirect object αὐτῷ (autō) has not been translated here for stylistic reasons.
69. 69 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 [], ) 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. 70 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. and “the Jewish people of the region” in v. , as well as the notes on the word “people” in vv. , .
71. 71 Grk “who opened the eyes of the blind man” (“opening the eyes” is an idiom referring to restoration of sight).
72. 72 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. 73 Or (perhaps) “Jesus was deeply indignant.”
74. 74 This is a parenthetical note by the author.
75. 75 Or “Remove the stone.”
76. 76 Grk “the sister of the one who had died.”
77. 77 Grk “already he stinks.”
78. 78 Or “been there” (in the tomb—see John 11:17).
79. 79 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. 80 Grk “Jesus said to her.”
81. 81 Or “they removed.”
82. 82 Grk “lifted up his eyes above.”
83. 83 Or “that you have heard me.”
84. 84 Grk “that you always hear me.”
85. 85 The word “this” is not in the Greek text. Direct objects in Greek were often omitted when clear from the context.
86. 86 Grk “And when.”
87. 87 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. 88 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. 89 Grk “and his face tied around with cloth.”
90. 90 Grk “Loose him.”
91. 91 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. and “the Jewish people of the region” in v. , as well as the notes on the word “people” in vv. , and the phrase “people who had come to mourn” in v. .
92. 92 Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
93. 93 See the note on Pharisees in .
94. 94 Grk “told them.”
95. 95 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. 96 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. 97 Grk “If we let him do thus.”
98. 98 Or “holy place”; Grk “our place” (a reference to the temple in Jerusalem).
99. 99 Grk “said to them.” The indirect object αὐτοῖς (autois) has not been translated for stylistic reasons.
100. 100 Or “you are not considering.”
101. 101 Although it is possible to argue that ἄνθρωπος (anthrōpos) 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, outos ho anthrōpos) has as its referent a specific individual, Jesus, and it was felt this connection should be maintained.
102. 102 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. 103 Grk “say this from himself.”
104. 104 The word “Jewish” is not in the Greek text, but is clearly implied by the context (so also ; “the Jewish people”).
105. 105 See the note on the word “nation” in the previous verse.
106. 106 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. 107 Grk “that he might gather together.”
108. 108 This is a parenthetical note by the author.
109. 109 Grk “walked.”
110. 110 Or “openly.”
111. 111 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. Ἰουδαῖος 2.e. See also the references in vv. 8, 19, 31, 33, 36, and 45.
112. 112 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. 113 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 tēs chōras) who had come to purify themselves ceremonially before the feast.
114. 114 For location see ; ; ; ; ; ; ; ; .
115. 115 Or “to purify themselves” (to undergo or carry out ceremonial cleansing before participating in the Passover celebration).
116. 116 Grk “they were seeking Jesus.”
117. 117 Grk “in the temple.”
118. 118 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. 119 Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
120. 120 Or “could seize.”
121. 121 This is a parenthetical note by the author.
122. 1 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. 2 Grk “him”; the referent (Jesus) has been specified in the translation for clarity and to conform with contemporary English style.
124. 3 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. 4 Grk “reclining at the table.” 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.
126. 5 Or “half a liter”; Grk “a pound” (that is, a Roman pound, about 325 grams or 12 ounces).
127. 6 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 (pistikēs) 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. Nard or spikenard is a fragrant oil from the root and spike of the nard plant of northern India. This aromatic oil, if made of something like nard, would have been extremely expensive, costing up to a year’s pay for an average laborer.
128. 7 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. 8 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 ).
130. 9 This is a parenthetical note by the author.
131. 10 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. 11 The words “the money” are not in the Greek text, but are implied (as the proceeds from the sale of the perfumed oil).
133. 12 Grk “he”; the referent (Judas) has been specified in the translation for clarity.
134. 13 Grk “a thief, and having the money box.” Dividing the single Greek sentence improves the English style.
135. 14 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. 15 Grk “Leave her alone, that for the day of my burial she may keep it.” The construction with ἵνα (hina) 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 (tetērēken), while not likely to be original, probably comes close to the meaning of the text, and that has been followed in this translation.
137. 16 A few isolated witnesses omit v. 8 (D sys), part of v. 8 (𝔓75), 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. In the Greek text of this clause, “me” is in emphatic position (the first word in the clause). To convey some impression of the emphasis, an exclamation point is used in the translation.
138. 17 Grk “of the Jews.” In NT usage the term Ἰουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory (“Judeans”; cf. Ἰουδαῖος 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,” 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. 18 Grk “knew.”
140. 19 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. 20 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. 21 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. 22 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. . For location see ; ; ; ; ; ; ; ; .
144. 23 For location see ; ; ; ; ; ; ; ; .
145. 24 The Mosaic law stated (Lev 23:40) that branches of palm trees were to be used to celebrate the feast of Tabernacles. Later on they came to be used to celebrate other feasts as well (1 Macc. 13:51, 2 Macc. 10:7).
146. 25 Grk “And they were shouting.” An ingressive force for the imperfect tense (“they began to shout” or “they started shouting”) is natural in this sequence of events. The conjunction καί (kai, “and”) is left untranslated to improve the English style.
147. 26 The expression Ὡσαννά (hōsanna, literally in Hebrew, “O Lord, save”) in the quotation from Ps 118:25–26 was probably by this time a familiar liturgical expression of praise, on the order of “Hail to the king,” although both the underlying Aramaic and Hebrew expressions meant “O Lord, save us.” As in Mark 11:9 the introductory ὡσαννά is followed by the words of Ps 118:25, εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου (eulogēmenos ho erchomenos en onomati kuriou), although in the Fourth Gospel the author adds for good measure καὶ ὁ βασιλεὺς τοῦ Ἰσραήλ (kai ho basileus tou Israēl). In words familiar to every Jew, the author is indicating that at this point every messianic expectation is now at the point of realization. It is clear from the words of the psalm shouted by the crowd that Jesus is being proclaimed as messianic king. See E. Lohse, 9:682–84. Hosanna is an Aramaic expression that literally means, “help, I pray,” or “save, I pray.” By Jesus’ time it had become a strictly liturgical formula of praise, however, and was used as an exclamation of praise to God.
148. 27 A quotation from Ps 118:25–26.
149. 28 Grk “Blessed is the one who comes in the name of the Lord, even the King of Israel.” The words “Blessed is” are not repeated in the Greek text, but are repeated in the translation to avoid the awkwardness in English of the ascensive καί (kai).
150. 29 The author does not repeat the detailed accounts of the finding of the donkey recorded in the synoptic gospels. He does, however, see the event as a fulfillment of scripture, which he indicates by quoting Zech 9:9.
151. 30 Grk “Do not be afraid, daughter of Zion” (the phrase “daughter of Zion” is an idiom for the inhabitants of Jerusalem: “people of Zion”). The idiom “daughter of Zion” has been translated as “people of Zion” because the original idiom, while firmly embedded in the Christian tradition, is not understandable to most modern English readers.
152. 31 A quotation from Zech 9:9.
153. 32 Or “did not understand these things at first”; Grk “formerly.”
154. 33 When Jesus was glorified, that is, glorified through his resurrection, exaltation, and return to the Father. Jesus’ glorification is consistently portrayed this way in the Gospel of John.
155. 34 Grk “and that they had done these things,” though the referent is probably indefinite and not referring to the disciples; as such, the best rendering is as a passive (see ; R. E. Brown, John [], 1:).
156. 35 The comment His disciples did not understand these things when they first happened (a parenthetical note by the author) informs the reader that Jesus’ disciples did not at first associate the prophecy from Zechariah with the events as they happened. This came with the later (postresurrection) insight which the Holy Spirit would provide after Jesus’ resurrection and return to the Father. Note the similarity with John 2:22, which follows another allusion to a prophecy in Zechariah (14:21).
157. 36 The word “it” is not included in the Greek text. Direct objects in Greek were often omitted when clear from the context.
158. 37 Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
159. 38 See the note on Pharisees in .
160. 39 These Greeks (Ἕλληνές τινες, hellēnes tines) who had come up to worship at the feast were probably “God-fearers” rather than proselytes in the strict sense. Had they been true proselytes, they would probably not have been referred to as Greeks any longer. Many came to worship at the major Jewish festivals without being proselytes to Judaism, for example, the Ethiopian eunuch in Acts 8:27, who could not have been a proselyte if he were physically a eunuch.
161. 40 These Greeks approached Philip, although it is not clear why they did so. Perhaps they identified with his Greek name (although a number of Jews from border areas had Hellenistic names at this period). By see it is clear they meant “speak with,” since anyone could “see” Jesus moving through the crowd. The author does not mention what they wanted to speak with Jesus about.
162. 41 Grk “and were asking him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated here.
163. 42 Grk “Andrew and Philip”; because a repetition of the proper names would be redundant in contemporary English style, the phrase “they both” has been substituted in the translation.
164. 43 Grk “Jesus answered them, saying.” The participle λέγων (legōn) is redundant in contemporary English and has not been translated here.
165. 44 Grk “the hour.”
166. 45 Jesus’ reply, the time has come for the Son of Man to be glorified, is a bit puzzling. As far as the author’s account is concerned, Jesus totally ignores these Greeks and makes no further reference to them whatsoever. It appears that his words are addressed to Andrew and Philip, but in fact they must have had a wider audience, including possibly the Greeks who had wished to see him in the first place. The words the time has come recall all the previous references to “the hour” throughout the Fourth Gospel (see the note on time in ). There is no doubt, in light of the following verse, that Jesus refers to his death here. On his pathway to glorification lies the cross, and it is just ahead.
167. 46 Grk “Truly, truly, I say to you.”
168. 47 Or “it remains only a single kernel.”
169. 48 Or “bears.”
170. 49 Grk “much fruit.”
171. 50 Or “soul.”
172. 51 Or “loses.” Although the traditional English translation of ἀπολλύει (apolluei) in John 12:25 is “loses,” the contrast with φυλάξει (phulaxei, “keeps” or “guards”) in the second half of the verse favors the meaning “destroy” here.
173. 52 Or “keeps.”
174. 53 As a third person imperative in Greek, ἀκολουθείτω (akoloutheitō) is usually translated “let him follow me.” This could be understood by the modern English reader as merely permissive, however (“he may follow me if he wishes”). In this context there is no permissive sense, but rather a command, so the translation “he must follow me” is preferred.
175. 54 Grk “where I am, there my servant will be too.”