Bible Heaven/Bible Heaven.iso/robertsn/rwp-joh/joh11.rwp

Text File | 1993-03-13 | 43KB | 758 lines

11:1 {Was sick} (\ên asthenôn\). Periphrastic imperfect active of
\astheneô\, old verb (from \asthenês\, \a\ privative, and
\sthenos\, strength). {Lazarus} (\Lazaros\). See on »Lu 16:20|
for the name of another man in the parable, a shortened form of
Eleazer, only other N.T. use, but in Josephus and rabbinical
writings. No connexion between this Lazarus and the one in the
parable. {Of Bethany} (\apo Bêthanias\). Use of \apo\ as in
#1:44| Philip of Bethsaida and #1:45| Joseph of Nazareth. This
Bethany is about two miles (#11:18|) east of Jerusalem on the
south-east slope of Olivet and is now called El Azariyeh, from
the name Lazarus. Jesus is still apparently at the other Bethany
beyond Jordan (#10:40|). It is doubtful if a distinction is meant
here by \apo\ and \ek\ between Bethany as the residence and some
other village (\ek tês kômês\) as the birthplace of Lazarus and
the sisters. {Of Mary and Martha} (\Marias kai Marthas\). Note
\Marthas\, not \Marthês\ for the genitive. Elsewhere (#Joh 11:19;
Lu 10:38|) Martha comes first as the mistress and hostess. The
two sisters are named for further identification of Lazarus.
Martha was apparently the elder sister (#11:5,19; Lu 10:38f.|).
"The identification of Mary with Mary Magdalene is a mere
conjecture supported by no direct evidence, and opposed to the
general tenor of the Gospels" (Westcott).

11:2 {And it was that Mary which anointed the Lord with ointment,
and wiped his feet with her hair} (\ên de Mariam hê aleipsasa ton
kurion murôi kai ekmaxasa tous podas autou tais thrixin autês\).
This description is added to make plainer who Mary is "whose
brother Lazarus was sick" (\hês ho adelphos Lazaros êsthenei\).
There is an evident proleptic allusion to the incident described
by John in #12:1-8| just after chapter 11. As John looks back
from the end of the century it was all behind him, though the
anointing (\hê aleipsasa\, first aorist active articular
participle of \aleiphô\, old verb for which see #Mr 6:13|) took
place after the events in chapter 11. The aorist participle is
timeless and merely pictures the punctiliar act. The same remark
applies to \ekmaxasa\, old verb \ekmassô\, to wipe off or away
(#Isa 12:3; 13:5; Lu 7:38,44|). Note the Aramaic form \Mariam\ as
usual in John, but \Marias\ in verse #1|. When John wrote, it was
as Jesus had foretold (#Mt 26:13|), for the fame of Mary of
Bethany rested on the incident of the anointing of Jesus. The
effort to link Mary of Bethany with Mary Magdalene and then both
names with the sinful woman of #Lu 7:36-50| is gratuitous and to
my mind grotesque and cruel to the memory of both Mary of Bethany
and Mary Magdalene. Bernard may be taken as a specimen: "The
conclusion is inevitable that John (or his editor) regarded Mary
of Bethany as the same person who is described by Luke as
\hamartôlos\." This critical and artistic heresy has already been
discussed in Vol. II on Luke's Gospel. Suffice it here to say
that Luke introduces Mary Magdalene as an entirely new character
in #8:2| and that the details in #Lu 7:36-50; Joh 12:1-8| have
only superficial resemblances and serious disagreements. John is
not here alluding to Luke's record, but preparing for his own in
chapter 12. What earthly difficulty is there in two different
women under wholly different circumstances doing a similar act
for utterly different purposes?

11:3 {Sent saying} (\apesteilan legousai\). First aorist active
indicative of \apostellô\ and present active participle. The
message was delivered by the messenger. {Thou lovest}
(\phileis\). \Phileô\ means to love as a friend (see \philos\ in
verse #11|) and so warmly, while \agapaô\ (akin to \agamai\, to
admire, and \agathos\, good) means high regard. Here both terms
occur of the love of Jesus for Lazarus (\êgapa\ in verse #5|).
Both occur of the Father's love for the Son (\agapâi\ in #3:35|,
\philei\ in #5:20|). Hence the distinction is not always
observed.

11:4 {Heard it} (\akousas\). The messenger delivered the message
of the sisters. The reply of Jesus is for him and for the
apostles. {Is not unto death} (\ouk estin pros thanaton\). Death
in the final issue, to remain dead. Lazarus did die, but he did
not remain dead. See \hamartia pros thanaton\ in #1Jo 5:16|, "sin
unto death" (final death). {But for the glory of God} (\all'
huper tês doxês tou theou\). In behalf of God's glory, as the
sequel shows. Cf. #9:3| about the man born blind. The death of
Lazarus will illustrate God's glory. In some humble sense those
who suffer the loss of loved ones are entitled to some comfort
from this point made by Jesus about Lazarus. In a supreme way it
is true of the death of Christ which he himself calls
glorification of himself and God (#13:31|). In #7:39| John had
already used \doxazô\ of the death of Christ. {That the Son of
God may be glorified thereby} (\hina doxasthêi ho huios tou theou
di' autês\). Purpose clause with \hina\ and the first aorist
passive subjunctive of \doxazô\. Here Jesus calls himself "the
Son of God." In #8:54| Jesus had said: "It is my Father that
glorifieth me." The raising of Lazarus from the tomb will bring
glory to the Son of God. See #17:1| for this idea in Christ's
prayer. The raising of Lazarus will also bring to an issue his
own death and all this involves the glorification of the Father
(#7:39; 12:16; 13:31; 14:13|). The death of Lazarus brings Jesus
face to face with his own death.

11:5 {Now Jesus loved} (\êgapa de\). Imperfect active of \agapaô\
picturing the continued love of Jesus for this noble family where
he had his home so often (#Lu 10:38-42; Joh 12:1-8|). The sisters
expected him to come at once and to heal Lazarus.

11:6 {That he was sick} (\hoti asthenei\). Present active
indicative retained in indirect discourse after a secondary tense
(\êkousen\). {Two days} (\duo hêmeras\). Accusative of extent of
time. {In the place where he was} (\en hôi ên topôi\).
Incorporation of the antecedent \topôi\ into the relative clause,
"in which place he was." It was long enough for Lazarus to die
and seemed unlike Jesus to the sisters.

11:7 {Then after this} (\epeita meta touto\). \Epeita\ (only here
in John) means thereafter (#Lu 16:7|) and it is made plainer by
the addition of \meta touto\ (cf. #2:12; 11:11|), meaning after
the two days had elapsed. {Let us go into Judea again} (\Agômen
eis tên Ioudaian palin\). Volitive (hortative) subjunctive of
\agô\ (intransitive use as in verses #11,16|). They had but
recently escaped the rage of the Jews in Jerusalem (#10:39|) to
this haven in Bethany beyond Jordan (#10:40|).

11:8 {Were but now seeking to stone thee} (\nun ezêtoun se
lithasai\). Conative imperfect of \zêteô\ with reference to the
event narrated in #10:39| in these very words. {Goest thou
thither again?} (\palin hupageis ekei;\). Present active
intransitive use of the compound \hupagô\, to withdraw (\6:21;
8:21\) from this safe retreat (Vincent). It seemed suicidal
madness to go back now.

11:9 {In the day} (\tês hêmeras\). Genitive of time, within the
day, the twelve-hour day in contrast with night. The words of
Jesus here illustrate what he had said in #9:4|. It is not blind
fatalism that Jesus proclaims, but the opposite of cowardice. He
has full confidence in the Father s purpose about his "hour"
which has not yet come. Jesus has courage to face his enemies
again to do the Father's will about Lazarus. {If a man walk in
the day} (\ean tis peripatêi en têi hêmerâi\). Condition of the
third class, a conceived case and it applies to Jesus who walks
in the full glare of noonday. See #8:12| for the contrast between
walking in the light and in the dark. {He stumbleth not} (\ou
proskoptei\). He does not cut (or bump) against this or that
obstacle, for he can see. \Koptô\ is to cut and pros, against.

11:10 {But if a man walk in the night} (\ean de tis peripatêi en
têi nukti\). Third condition again. It is spiritual darkness that
Jesus here pictures, but the result is the same. See the same
figure in #12:35| (#1Jo 2:11|). The ancients had poor
illumination at night as indeed we did before Edison gave us
electric lights. Pedestrians actually used to have little lamps
fastened on the feet to light the path. {In him} (\en autôi\).
Spiritual darkness, the worst of all (cf. #Mt 6:23; Joh 8:12|).
Man has the capacity for light, but is not the source of light.
"By the application of this principle Christianity is
distinguished from Neo-Platonism" (Westcott).

11:11 {Is fallen asleep} (\kekoimêtai\). Perfect passive
indicative of \koimaô\, old verb to put to sleep. Common as a
metaphor for death like our cemetery. {I go} (\poreuomai\).
Futuristic use of the present tense as in #14:2|. {That I may
awake him out of sleep} (\hina exupnisô auton\). Purpose clause
with \hina\ and the first aorist active subjunctive of
\exupnizô\, a late compound (\ex, hupnos\, sleep) for the older
\aphupnizô\, here only in the N.T. See #Job 14:12| where also it
occurs along with \koimaomai\.

11:12 {He will recover} (\sôthêsetai\). Future passive indicative
of \sôzô\ used in its original sense of being or getting well
(safe and sound). Conclusion of the condition of the first class
(\ei kekoimêtai\).

11:13 {Had spoken} (\eirêkei\). Past perfect of \eipon\ (\erô\).
The disciples had misunderstood Christ's metaphor for death.
{That he spake} (\hoti legei\). Present active indicative
retained in indirect discourse after the secondary tense
(\edoxan\). {Of taking rest in sleep} (\peri tês koimêseôs tou
hupou\). Only use of \koimêsis\ (from \koimaô\) in the N.T., but
it also was used of death (Sirach 46:19). \Hupnou\ (in sleep) is
objective genitive of \hupnos\ (sleep, #Mt 1:24|).

11:14 {Plainly} (\parrêsiâi\). Adverb (see on »7:4|), without
metaphor as in #16:29|. {Is dead} (\apethanen\). First aorist
active indicative, "died."

11:15 {For your sakes} (\di' humas\). That they may witness his
raising from the grave. {That I was not there} (\hoti ouk êmên
ekei\). Imperfect middle \êmên\ of the later Greek instead of the
common active \ên\ in indirect discourse in place of the usual
present retained as in verse #13|. {To the intent ye may believe}
(\hina pisteusête\). Purpose clause with \hina\ and the
ingressive aorist active subjunctive, "that ye may come to
believe" (more than you do). See the same use of the ingressive
aorist in \episteusan\ (#2:11|) where the disciples gained in
belief. {Nevertheless let us go to him} (\alla agômen pros
auton\). Volitive subjunctive, repeating the proposal of verse
#7|. He is dead, but no matter, yea all the more let us go on to
him.

11:16 {Didymus} (\Didumos\). The word means twin. Clearly Thomas
had a twin brother or sister. Applied two other times to him
(#20:24; 21:2|). The Aramaic word for Thomas means Twin and
Didymus is just the Greek equivalent of Thomas. He may even in
Greek circles have been called Didymus. {His fellow disciples}
(\tois sunmathêtais\). Dative case and article use like "his."
Only use of \sunmathêtes\ in the N.T., rare word (in Plato). {Us
also} (\kai hêmeis\). As well as Jesus, since he is bent on
going. {That we may die with him} (\hina apothanômen met'
autou\). Purpose clause with \hina\ and the second aorist active
subjunctive of \apothnêskô\. Die with Jesus, Thomas means.
Lazarus is already dead and they will kill Jesus (verse #8|).
Pessimistic courage surely.

11:17 {Found} (\heuren\). Second aorist active indicative of
\heuriskô\. {That he had been in the tomb four days already}
(\auton tessaras êdê hêmeras echonta\). Literally, "him
(accusative object of \heuren\) having already four days in the
tomb." See #5:5| for the same idiom (\etê echôn\) for expression
of time (having 38 years). In Jewish custom burial took place on
the day of death (#Ac 6:6,10|).

11:18 {About fifteen furlongs off} (\hôs apo stadiôn dekapente\).
The idiom of \apo\ with the ablative for distance is like the
Latin _a millibus passum duobus_ (Caesar, _Bell. Gall_. ii. 7),
but it (\pro\ also, #Joh 12:1|) occurs already in the Doric and
in the _Koiné_ often (Moulton, _Proleg_., p. 101; Robertson,
_Grammar_, p. 110). See it again in #21:8; Re 14:20|.

11:19 {Had come} (\elêlutheisan\). Past perfect of \erchomai\.
These Jews were probably not hostile to Jesus. There were seven
days of solemn mourning (#1Sa 31:13|). The presence of so many
indicates the prominence of the family. {To Martha and Mary}
(\pros tên Marthan kai Mariam\). Correct text, not the Textus
Receptus \pros tas peri Marthan kai Mariam\ (to the women about
Martha and Mary). {To console them} (\hina paramuthêsôntai\).
Purpose clause with \hina\ and first aorist middle subjunctive of
\paramutheomai\, old verb (\para\, beside, \muthos\, word), to
put in a word beside, to offer consolation. Again in verse #31|.
See #1Th 2:11; 5:14|. See #Job 2:13| for these visits of
consolation, often deplorable enough, though kindly meant.

11:20 {That Jesus was coming} (\hoti Iêsous erchetai\). Present
middle indicative retained in indirect discourse after the
secondary tense \êkousen\ (first aorist active). {Went and met
him} (\hupêntêsen autôi\). First aorist (ingressive) active
indicative of \hupantaô\, old compound verb, to go to meet (#Mt
8:28|) with the associative instrumental case \autôi\. {But Mary
still sat in the house} (\Mariam de en tôi oikôi ekathezeto\).
Imperfect middle of \kathezomai\, old verb to sit down, graphic
picture of Mary, "while Mary was sitting in the house." Both
Martha and Mary act true to form here as in #Lu 10:38-42|.

11:21 {Lord, if thou hadst been here, my brother had not died}
(\Kurie, ei ês hôde ouk an apethanen ho adelphos mou\). Condition
of the second class with \ei\ and the imperfect \ês\ (no aorist
of \eimi\, to be) in the condition and \an\ with the second
aorist active indicative of \apothnêskô\. Mary (verse #32|) uses
these identical words to Jesus. Clearly they had said so to each
other with wistful longing if not with a bit of reproach for his
delay. But they used \ês\, not \êlthes\ or \egenou\. But busy,
practical Martha comes to the point.

11:22 {And even now I know} (\kai nun oida\). Rather just, "Even
now I know." \Alla\ (but) of the Textus Receptus is not genuine.
{Whatsoever thou shalt ask of God} (\hosa an aitêsêi ton theon\).
Indefinite relative (\hosa\, as many things as) with \an\ and the
first aorist middle (indirect middle, thou thyself asking)
subjunctive of \aiteô\. Martha uses \aiteô\ (usual word of prayer
of men to God) rather than \erôtaô\ (usual word of Jesus praying
to the Father), but in #16:23| we have \erôtaô\ used of prayer to
Jesus and \aiteô\ of prayer to God. But the distinction is not to
be pressed. "As many things as thou dost ask of God." {God will
give} (\dôsei soi ho theos\). Repetition of \ho theos\ for
emphasis. Martha still has courageous faith in the power of God
through Jesus and Jesus in verse #41| says practically what she
has said here.

11:23 {Thy brother will rise again} (\anastêsetai ho adelphos
sou\). Future middle (intransitive) of \anistêmi\. The words
promise Martha what she has asked for, if Jesus means that.

11:24 {In the resurrection at the last day} (\en têi anastasei en
têi eschatêi hêmerâi\). Did Jesus mean only that? She believed
it, of course, and such comfort is often offered in case of
death, but that idea did not console Martha and is not what she
hinted at in verse #22|.

11:25 {I am the resurrection and the life} (\Egô eimi hê
anastasis kai hê zôê\). This reply is startling enough. They are
not mere doctrines about future events, but present realities in
Jesus himself. "The Resurrection is one manifestation of the
Life: it is involved in the Life" (Westcott). Note the article
with both \anastasis\ and \zôê\. Jesus had taught the future
resurrection often (#6:39|), but here he means more, even that
Lazarus is now alive. {Though he die} (\kan apothanêi\). "Even if
he die," condition (concession) of third class with \kai ean\
(\kan\) and the second aorist active subjunctive of \apothnêskô\
(physical death, he means). {Yet shall he live} (\zêsetai\).
Future middle of \zaô\ (spiritual life, of course).

11:26 {Shall never die} (\ou mê apothanêi eis ton aiôna\). Strong
double negative \ou mê\ with second aorist active subjunctive of
\apothnêskô\ again (but spiritual death, this time), "shall not
die for ever" (eternal death). {Believest thou this?} (\pisteueis
touto;\) Sudden test of Martha's insight and faith with all the
subtle turns of thought involved.

11:27 {Yea, Lord} (\Nai, kurie\). Martha probably did not
understand all that Jesus said and meant, but she did believe in
the future resurrection, in eternal life for believers in Christ,
in the power of Christ to raise even the dead here and now. She
had heroic faith and makes now her own confession of faith in
words that outrank those of Peter in #Mt 16:16| because she makes
hers with her brother dead now four days and with the hope that
Jesus will raise him up now. {I have believed} (\pepisteuka\).
Perfect active indicative of \pisteuô\. It is my settled and firm
faith. Peter uses this same tense in #6:69|. {That thou art the
Son of God} (\hoti su ei ho Christos ho huios tou theou\). The
Messiah or the Christ (#1:41|) was to be also "the Son of God" as
the Baptist said he had found Jesus to be (#1:34|), as Peter
confessed on Hermon for the apostles (#Mt 16:16|), as Jesus
claimed to be (#Joh 11:41|) and confessed on oath before Caiaphas
that he was (#Mt 26:63f.|), and as John stated that it was his
purpose to prove in his Gospel (#20:31|). But no one said it
under more trying circumstances than Martha. {Even he that cometh
into the world} (\ho eis ton kosmon erchomenos\). No "even" in
the Greek. This was a popular way of putting the people's
expectation (#6:14; Mt 11:3|). Jesus himself spoke of his coming
into the world (#9:39; 16:28; 8:37|).

11:28 {Called Mary} (\ephônêsen Mariam\). First aorist active
indicative of \phôneô\. Out of the house and away from the crowd.
{Secretly} (\lathrâi\). Old adverb from \lathros\ (\lanthanô\).
To tell her the glad news. {The Master} (\ho didaskalos\). "The
Teacher." So they loved to call him as he was (#13:13|). {Is
here} (\parestin\). "Is present." {Calleth thee} (\phônei se\).
This rouses Mary.

11:29 {And she} (\kai ekeinê\). Emphatic use of the demonstrative
\ekeinos\ as often in John, "And that one." {Arose quickly}
(\êgerthê\). First aorist (ingressive) passive of \egeirô\ and
intransitive. Naturally so on the sudden impulse of joy. {And
went unto him} (\kai êrcheto pros auton\). Imperfect middle,
possibly inchoative, started towards him, certainly picturing her
as she was going.

11:30 {Now Jesus was not yet come into the town} (\oupô de
elêluthei ho Iêsous eis tên kômên\). Explanatory parenthesis with
past perfect as in verse #19|. Martha had her interview while he
was still coming (verse #20|) and left him (went off, \apêlthen\,
verse #28|) to hurry to Mary with the news. Why Jesus tarried
still where he had met Martha we do not know. Westcott says, "as
though He would meet the sisters away from the crowd of
mourners."

11:31 {Followed her} (\êkolouthêsan autêi\). First aorist active
indicative of \akoloutheô\ with associative instrumental case
(\autêi\). This crowd of consolers (\paramuthoumenoi\) meant
kindly enough, but did the one wrong thing for Mary wished to see
Jesus alone. People with kind notions often so act. The secrecy
of Martha (verse #28|) was of no avail. {Supposing that she was
going unto the tomb} (\doxantes hoti hupagei eis to mnêmeion\).
First aorist active participle of \dokeô\, justifying their
conduct by a wrong inference. Note retention of present tense
\hupagei\ in indirect discourse after the secondary tense
\êkolouthêsan\. {To weep there} (\hina klausêi ekei\). Purpose
clause with \hina\ and the first aorist active subjunctive of
\klaiô\, old verb to weep. Sometimes to wail or howl in oriental
style of grief, but surely not that here. At any rate this
supposed purpose of Mary was a real reason for this crowd {not}
to go with her.

11:32 {Fell down at his feet} (\epesen autou pros tous podas\).
Second aorist active of \piptô\, to fall. Note unusual position
of \autou\. This impulsive act like Mary. She said precisely what
Martha had said to Jesus (verse #21|). But she said no more, only
wept (verse #33|).

11:33 {When Jesus therefore saw her weeping} (\Iêsous oun hôs
eiden autên klaiousan\). Proleptic position of "Jesus," "Jesus
therefore when he saw." She was weeping at the feet of Jesus, not
at the tomb. {And the Jews also weeping} (\kai tous Ioudaious
klaiontas\). Mary's weeping was genuine, that of the Jews was
partly perfunctory and professional and probably actual "wailing"
as the verb \klaiô\ can mean. \Klaiô\ is joined with \alalazô\ in
#Mr 5:38|, with \ololuzô\ in #Jas 5:1|, with \thorubeô\ in #Mr
5:39|, with \pentheô\ in #Mr 16:10|. It was an incongruous
combination. {He groaned in the spirit} (\enebrimêsato tôi
pneumati\). First aorist middle indicative of \embrimaomai\, old
verb (from \en\, and \brimê\, strength) to snort with anger like
a horse. It occurs in the LXX (#Da 11:30|) for violent
displeasure. The notion of indignation is present in the other
examples of the word in the N.T. (#Mr 1:43; 14:5; Mt 9:30|). So
it seems best to see that sense here and in verse #38|. The
presence of these Jews, the grief of Mary, Christ's own concern,
the problem of the raising of Lazarus--all greatly agitated the
spirit of Jesus (locative case \tôi pneumati\). He struggled for
self-control. {Was troubled} (\etaraxen heauton\). First aorist
active indicative of \tarassô\, old verb to disturb, to agitate,
with the reflexive pronoun, "he agitated himself" (not passive
voice, not middle). "His sympathy with the weeping sister and the
wailing crowd caused this deep emotion" (Dods). Some indignation
at the loud wailing would only add to the agitation of Jesus.

11:34 {Where have ye laid him?} (\Pou tetheikate auton;\).
Perfect active indicative of \tithêmi\. A simple question for
information. The only other like it in John is in #6:6| where it
is expressly stated that Jesus knew what he was going to do. So
it was here, only he politely asked for direction to the tomb of
Lazarus. The people invite him to come and see, the very language
used by Philip to Nathanael (#1:46|). It was a natural and polite
reply as they would show Jesus the way, but they had no idea of
his purpose.

11:35 {Jesus wept} (\edakrusen ho Iêsous\). Ingressive first
aorist active indicative of \dakruô\, old verb from \dakru\ or
\dakruon\, a tear (#Ac 20:19|), only here in N.T. It never means
to wail, as \klaiô\ sometimes does. "Jesus burst into tears."
\Klaiô\ is used of Jesus in #Lu 19:41|. See #Heb 5:7| "with
strong crying and tears" (\meta kraugês kai dakruôn\). Apparently
this was as Jesus started towards (see verse #38|) the tomb. In a
sense it was a reaction from the severe strain in verse #33|, but
chiefly it was the sheer human sympathy of his heart with Martha
and Mary touched with the feeling of our common weakness (#Heb
4:15|). Often all that we can do is to shed tears in grief too
deep for words. Jesus understood and understands. This is the
shortest verse in the Bible, but no verse carries more meaning in
it.

11:36 {Loved} (\ephilei\). As in verse #3| which see. Imperfect
active. Even the Jews saw that Jesus loved Lazarus.

11:37 {Could not this man} (\ouk edunato houtos\). Imperfect
middle of \dunamai\. They do not say \dunatai\ (can, present
middle indicative). But clearly the opening of the blind man's
eyes (chapter 9) had made a lasting impression on some of these
Jews, for it was done three months ago. {Have caused that this
man also should not die} (\poiêsai hina kai houtos mê
apothanêi\). First aorist active infinitive of \poieô\ with
\hina\, like the Latin _facere ut_ (sub-final use, Robertson,
_Grammar_, p. 985), with the second aorist active subjunctive
\apothanêi\ and negative \mê\. These Jews share the view
expressed by Martha (verse #21|) and Mary (verse #32|) that Jesus
could have {prevented} the death of Lazarus.

11:38 {Again groaning in himself} (\palin embrimômenos en
heautôi\). Direct reference to the use of this same word (present
middle participle here) in verse #33|, only with \en heautôi\ (in
himself) rather than \tôi pneumati\ (in his spirit), practically
the same idea. The speculation concerning his power stirred the
depths of his nature again. {Cometh to the tomb} (\erchetai eis
to mnêmeion\). Vivid historical present. {A cave} (\spêlaion\).
Old word (from \speos\, cavern). Cf. #Mt 21:13|. {Lay against it}
(\epekeito ep' autôi\). Imperfect middle of \epikeimai\, old verb
to lie upon as in #21:9| and figuratively (#1Co 9:16|). Note
repetition of \epi\ with locative case. The use of a cave for
burial was common (#Ge 23:19|). Either the body was let down
through a horizontal opening (hardly so here) or put in a tomb
cut in the face of the rock (if so, \epi\ can mean "against").
The stones were used to keep away wild animals from the bodies.

11:39 {Take ye away the stone} (\arate ton lithon\). First aorist
active imperative of \airô\. They could do this much without the
exercise of Christ's divine power. It was a startling command to
them. {By this time he stinketh} (\êdê ozei\). Present active
indicative of old verb, here only in N.T. (cf. #Ex 8:14|). It
means to give out an odour, either good or bad. {For he hath been
dead four days} (\tetartaios gar estin\). The Greek simply says,
"For he is a fourth-day man." It is an old ordinal numeral from
\tetartos\ (fourth). Herodotus (ii. 89) has \tetartaios
genesthai\ of one four days dead as here. The word is only here
in the N.T. The same idiom occurs in #Ac 28:13| with \deuteraioi\
(second-day men). Lightfoot (_Hor. Hebr._) quotes a Jewish
tradition (_Beresh. Rabba_) to the effect that the soul hovers
around the tomb for three days hoping to return to the body, but
on the fourth day leaves it. But there is no suggestion here that
Martha held that notion. Her protest is a natural one in spite of
her strong faith in verses #22-27|.

11:40 {Said I not unto thee?} (\Ouk eipon soi;\). Jesus pointedly
reminds Martha of his promise to raise Lazarus (verses #25f.|).
{That if thou believedst} (\hoti ean pisteusêis\). Indirect
discourse with \ean\ and the first aorist active subjunctive
(condition of third class) retained after the secondary tense
\eipon\. He had not said this very phrase, \ean pisteusêis\, to
Martha, but he did say to her: \Pisteueis touto\; (Believest thou
this?). He meant to test Martha as to her faith already hinted at
(verse #22|) on this very point. Jesus had also spoken of
increase of faith on the part of the disciples (verse #15|).
{Thou shouldest see the glory of God} (\opsêi tên doxan tou
theou\). Future middle indicative of the old defective verb
\horaô\ retained in the conclusion of this condition in indirect
discourse. Jesus means the glory of God as shown in the
resurrection of Lazarus as he had already said to the disciples
(verse #4|) and as he meant Martha to understand (verse #25|) and
may in fact have said to her (the report of the conversation is
clearly abridged). Hence Bernard's difficulty in seeing how
Martha could understand the words of Jesus about the resurrection
of Lazarus here and now seems fanciful and far-fetched.

11:41 {So they took away the stone} (\êran oun ton lithon\).
First aorist active indicative of \airô\, but without the
explanatory gloss of the Textus Receptus "from the place where
the dead was laid" (not genuine). {I thank thee that thou
heardest me} (\eucharistô soi hoti êkousas mou\). See #6:11| for
\eucharisteô\. Clearly Jesus had prayed to the Father concerning
the raising of Lazarus. He has the answer before he acts. "No
pomp of incantation, no wrestling in prayer even; but simple
words of thanksgiving, as if already Lazarus was restored"
(Dods). Jesus well knew the issues involved on this occasion. If
he failed, his own claims to be the Son of God (the Messiah),
would be hopelessly discredited with all. If he succeeded, the
rulers would be so embittered as to compass his own death.

11:42 {And I knew} (\egô de êidein\). Past perfect of \oida\ used
as imperfect. This confident knowledge is no new experience with
Jesus. It has "always" (\pantote\) been so. {Which standeth
around} (\ton periestôta\). Second perfect active (intransitive)
articular participle of \periistêmi\. It was a picturesque and
perilous scene. {That they may believe} (\hina pisteusôsin\).
Purpose clause with \hina\ and first ingressive aorist active
subjunctive of \pisteuô\, "that they may come to believe." {That
thou didst send me} (\hoti su me apesteilas\). First aorist
active indicative of \apostellô\ and note position of \su me\
side by side. This claim Jesus had long ago made (#5:36|) and had
repeatedly urged (#10:25,38|). Here was a supreme opportunity and
Jesus opens his heart about it.

11:43 {He cried with a loud voice} (\phônêi megalêi ekraugasen\).
First aorist active indicative of \kraugazô\, old and rare word
from \kraugê\ (#Mt 25:6|). See #Mt 12:19|. Occurs again in #Joh
18:40; 19:6,12|. Only once in the LXX (#Ezr 3:13|) and with
\phônêi megalêi\ (either locative or instrumental case makes
sense) as here. For this "elevated (great) voice" see also #Mt
24:31; Mr 15:34,37; Re 1:10; 21:3|. The loud voice was not for
the benefit of Lazarus, but for the sake of the crowd standing
around that they might see that Lazarus came forth simultaneously
with the command of Jesus. {Lazarus, come forth} (\Lazare, deuro
exô\). "Hither out." No verb, only the two adverbs, \deuro\ here
alone in John. Lazarus heard and obeyed the summons.

11:44 {He that was dead came forth} (\exêlthen ho tethnêkôs\).
Literally, "Came out the dead man," (effective aorist active
indicative and perfect active articular participle of \thnêskô\).
Just as he was and at once. {Bound hand and foot} (\dedemenos
tous podas kai tas cheiras\). Perfect passive participle of \deô\
with the accusative loosely retained according to the common
Greek idiom (Robertson, _Grammar_, p. 486), but literally "as to
the feet and hands" (opposite order from the English). Probably
the legs were bound separately. {With grave-clothes}
(\keiriais\). Or "with bands." Instrumental case of this late and
rare word (in Plutarch, medical papyrus in the form \kêria\, and
#Pr 7:16|). Only here in N.T. {His face} (\hê opsis autou\). Old
word, but \prosôpon\ is usual in N.T. See #Re 1:16| for another
instance. {Was bound about} (\periededeto\). Past perfect passive
of \perideô\, old verb to bind around, only here in N.T. {With a
napkin} (\soudariôi\). Instrumental case of \soudarion\ (Latin
word _sudarium_ from _sudor_, sweat). In N.T. here, #20:7; Lu
19:20; Ac 19:12|. Our handkerchief. {Loose him} (\lusate auton\).
First aorist active imperative of \luô\. From the various bands.
{Let him go} (\aphete auton hupagein\). Second aorist active
imperative of \aphiêmi\ and present active infinitive.

11:45 {Beheld that which he did} (\theasamenoi ho epoiêsen\).
First aorist middle participle of \theaomai\ and first aorist
active indicative of \poieô\ in the relative (\ho\) clause. They
were eye-witnesses of all the details and did not depend on
hearsay. {Believed on him} (\episteusan eis auton\). Such a
result had happened before (#7:31|), and all the more in the
presence of this tremendous miracle which held many to Jesus
(#12:11,17|).

11:46 {Went away to the Pharisees} (\apêlthon pros tous
Pharisaious\). Second aorist active indicative of \aperchomai\.
This "some" (\tines\) did who were deeply impressed and yet who
did not have the courage to break away from the rabbis without
consulting them. It was a crisis for the Sanhedrin.

11:47 {Gathered a council} (\sunêgagon sunedrion\). Second aorist
active indicative of \sunagô\ and \sunedrion\, the regular word
for the Sanhedrin (#Mt 5:22|, etc.), only here in John. Here a
sitting or session of the Sanhedrin. Both chief priests
(Sadducees) and Pharisees (mentioned no more in John after #7:57|
save #12:19,42|) combine in the call (cf. #7:32|). From now on
the chief priests (Sadducees) take the lead in the attacks on
Jesus, though loyally supported by their opponents (the
Pharisees). {And said} (\kai elegon\). Imperfect active of
\legô\, perhaps inchoative, "began to say." {What do we?} (\Ti
poioumen;\). Present active (linear) indicative of \poieô\.
Literally, "What are we doing?" {Doeth} (\poiei\). Better, "is
doing" (present, linear action). He is active and we are idle.
There is no mention of the raising of Lazarus as a fact, but it
is evidently inoluded in the "many signs."

11:48 {If we let him thus alone} (\ean aphômen auton houtôs\).
Condition of third class with \ean\ and second aorist active
subjunctive of \apiêmi\. "Suppose we leave him thus alone."
Suppose also that he keeps on raising the dead right here next
door to Jerusalem! {All will believe on him} (\pantes
pisteusousin eis auton\). Future active of \pisteuô\. The
inevitable conclusion, "all" (\pantes\), not just "some"
(\tines\). as now. {And the Romans will come} (\kai eleusontai
hoi Rômaioi\). Another inevitable result with the future middle
of \erchomai\. Only if the people take Jesus as their political
Messiah (#6:15|) as they had once started to do. This is a
curious muddle for the rulers knew that Jesus did not claim to be
a political Messiah and would not be a rival to Caesar. And yet
they use this fear (their own belief about the Messiah) to stir
themselves to frenzy as they will use it with Pilate later. {And
take away both our place and our nation} (\kai arousin hêmôn kai
ton topon kai to ethnos\). Future active of \airô\, another
certain result of their inaction. Note the order here when
"place" (job) is put before nation (patriotism), for all the
world like modern politicians who make the fate of the country
turn on their getting the jobs which they are seeking. In the
course of time the Romans will come, not because of the leniency
of the Sanhedrin toward Jesus, but because of the uprising
against Rome led by the Zealots and they will destroy both temple
and city and the Sanhedrin will lose their jobs and the nation
will be scattered. Future historians will say that this fate came
as punishment on the Jews for their conduct toward Jesus.

11:49 {Caiaphas} (\Kaiaphas\). Son-in-law of Annas and successor
and high priest for 18 years (A.D. 18 to 36). {That year} (\tou
eniautou ekeinou\). Genitive of time; his high-priesthood
included that year (A.D. 29 or 30). So he took the lead at this
meeting. {Ye know nothing at all} (\humeis ouk oidate ouden\). In
this he is correct, for no solution of their problem had been
offered.

11:50 {That it is expedient for you} (\hoti sumpherei humin\).
Indirect discourse with present active indicative of \sumpherô\
used with the \hina\ clause as subject. It means to bear
together, to be profitable, with the dative case as here
(\humin\, for you). It is to your interest and that is what they
cared most for. {That one man die} (\hina heis anthrôpos
apothanêi\). Sub-final use of \hina\ with second aorist active
subjunctive of \apothnêskô\ as subject clause with \sumpherei\.
See #16:7; 18:7| for the same construction. {For the people}
(\huper tou laou\). \Huper\ simply means _over_, but can be in
behalf of as often, and in proper context the resultant idea is
"instead of" as the succeeding clause shows and as is clearly so
in #Ga 3:13| of the death of Christ and naturally so in #2Co
5:14f.; Ro 5:6|. In the papyri \huper\ is the usual preposition
used of one who writes a letter for one unable to write. {And
that the whole nation perish not} (\kai mê holon to ethnos
apolêtai\). Continuation of the \hina\ construction with \mê\ and
the second aorist subjunctive of \apollumi\. What Caiaphas has in
mind is the giving of Jesus to death to keep the nation from
perishing at the hands of the Romans. Politicians are often
willing to make a sacrifice of the other fellow.

11:51 {Not of himself} (\aph' heautou ouk\). Not wholly of
himself, John means. There was more in what Caiaphas said than he
understood. His language is repeated in #18:14|. {Prophesied}
(\eprophêteusen\). Aorist active indicative of \prophêteuô\. But
certainly unconscious prophecy on his part and purely accidental.
Caiaphas meant only what was mean and selfish. {That Jesus should
die} (\hoti emellen Iêsous apothnêskein\). Imperfect active of
\mellô\ in indirect discourse instead of the usual present
retained after a secondary tense (\eprophêteusen\) as sometimes
occurs (see #2:25|).

11:52 {But that he might also gather together into one} (\all'
hina sunagagêi eis hen\). Purpose clause with \hina\ and the
second aorist active subjunctive of \sunagô\. Caiaphas was
thinking only of the Jewish people (\laou, ethnos\, verse #50|).
The explanation and interpretation of John here follow the lead
of the words of Jesus about the other sheep and the one flock in
#10:16|. {That are scattered abroad} (\ta dieskorpismena\).
Perfect passive articular participle of \diaskorpizô\, late verb
(Polybius, LXX) to scatter apart, to winnow grain from chaff,
only here in John. The meaning here is not the Diaspora (Jews
scattered over the world), but the potential children of God in
all lands and all ages that the death of Christ will gather "into
one" (\eis hen\). A glorious idea, but far beyond Caiaphas.

11:53 {So from that day} (\ap' ekeinês oun tês hêmeras\). The
raising of Lazarus brought matters to a head so to speak. It was
now apparently not more than a month before the end. {They took
counsel} (\ebouleusanto\). First aorist middle indicative of
\bouleuô\, old verb to take counsel, in the middle voice for
themselves, among themselves. The Sanhedrin took the advice of
Caiaphas seriously and plotted the death of Jesus. {That they
might put him to death} (\hina apokteinôsin auton\). Purpose
clause with \hina\ and first aorist active subjunctive of
\apokteinô\. It is an old purpose (#5:18; 7:19; 8:44,59; 10:39;
11:8|) now revived with fresh energy due to the raising of
Lazarus.

11:54 {Therefore walked no more openly} (\oun ouketi parrêsiâi
periepatei\). Imperfect active of \peripateô\, to walk around.
Jesus saw clearly that to do so would bring on the end now
instead of his "hour" which was to be at the passover a month
ahead. {Into the country near to the wilderness} (\eis tên chôran
eggus tês erêmou\). It was now in Jerusalem as it had become once
in Galilee (#7:1|) because of the plots of the hostile Jews. The
hill country northeast of Jerusalem was thinly populated. {Into a
city called Ephraim} (\eis Ephraim legomenên polin\). \Polis\
here means no more than town or village (\kômê\). The place is
not certainly known, not mentioned elsewhere in the N.T. Josephus
mentions (_War_, IV. ix. 9) a small fort near Bethel in the hill
country and in #2Ch 13:19| Ephron is named in connexion with
Bethel. Up here Jesus would at least be free for the moment from
the machinations of the Sanhedrin while he faced the coming
catastrophe at the passover. He is not far from the mount of
temptation where the devil showed and offered him the kingdoms of
the world for the bending of the knee before him. Is it mere
fancy to imagine that the devil came to see Jesus again here at
this juncture with a reminder of his previous offer and of the
present plight of the Son of God with the religious leaders
conspiring his death? At any rate Jesus has the fellowship of his
disciples this time (\meta tôn mathêtôn\). But what were they
thinking?

11:55 {Was near} (\ên eggus\). See #2:13| for the same phrase.
This last passover was the time of destiny for Jesus. {Before the
passover to purify themselves} (\pro tou pascha hina hagnisôsin
heautous\). Purpose clause with \hina\ and the first aorist
active subjunctive of \hagnizô\, old verb from \hagnos\ (pure),
ceremonial purification here, of course. All this took time.
These came "from the country" (\ek tês chôras\), from all over
Palestine, from all parts of the world, in fact. John shifts the
scene to Jerusalem just before the passover with no record of the
way that Jesus came to Jerusalem from Ephraim. The Synoptic
Gospels tell this last journey up through Samaria into Galilee to
join the great caravan that crossed over into Perea and came down
on the eastern side of the Jordan opposite Jericho and then
marched up the mountain road to Bethany and Bethphage just beside
Jerusalem. This story is found in #Lu 17:11-19:28; Mr 10:1-52; Mt
19:1-20:34|. John simply assumes the Synoptic narrative and gives
the picture of things in and around Jerusalem just before the
passover (#11:56,57|).

11:56 {They sought therefore for Jesus} (\ezêtoun oun ton
Iêsoun\). Imperfect active of \zêteô\ and common \oun\ of which
John is so fond. They were seeking Jesus six months before at the
feast of tabernacles (#7:11|), but now they really mean to kill
him. {As they stood in the temple} (\en tôi hierôi hestêkotes\).
Perfect active participle (intransitive) of \histêmi\, a graphic
picture of the various groups of leaders in Jerusalem and from
other lands, "the knots of people in the Temple precincts"
(Bernard). They had done this at the tabernacles (#7:11-13|), but
now there is new excitement due to the recent raising of Lazarus
and to the public order for the arrest of Jesus. {That he will
not come to the feast?} (\hoti ou mê elthêi eis tên heortên;\).
The form of the question (indirect discourse after \dokeite\)
assumes strongly that Jesus will not (\ou mê\, double negative
with second aorist active \elthêi\ from \erchomai\) dare to come
this time for the reason given in verse #57|.

11:57 {The chief priests and the Pharisees} (\hoi archiereis kai
hoi Pharisaioi\). The Sanhedrin. {Had given commandment}
(\dedôkeisan entolas\). Past perfect active of \didômi\. {That he
should shew it} (\hina mênusêi\). Sub-final \hina\ with first
aorist active subjunctive of \mênuô\, old verb to disclose, to
report formally (#Ac 23:30|). {If any man knew} (\ean tis gnôi\).
Third-class condition with \ean\ and second aorist active
subjunctive of \ginôskô\. {Where he was} (\pou estin\). Indirect
question with interrogative adverb and present indicative \estin\
retained like \gnôi\ and \mênusêi\ after the secondary tense
\dedôkeisan\. {That they might take him} (\hopôs piasôsin
auton\). Purpose clause with \hopôs\ instead of \hina\ and first
aorist active subjunctive of \piazô\ so often used before
(#7:44|, etc.).