Joh 11:41-57 | RWP | e4.org | So they took away the stone ( ηραν ουν τον λιθον ). First aorist active indicative of αιρω , 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 ( ευχαριστω σο οτ ηκουσας μου ). See for ευχαριστεω . 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.

‏ John 11:41-57

So they took away the stone ( ηραν ουν τον λιθον ). First aorist active indicative of αιρω, 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 ( ευχαριστω σο οτ ηκουσας μου ). See 6:11 for ευχαριστεω. 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.

And I knew ( εγω δε ηιδειν ). Past perfect of οιδα used as imperfect. This confident knowledge is no new experience with Jesus. It has "always" ( παντοτε ) been so.

Which standeth around ( τον περιεστωτα ). Second perfect active (intransitive) articular participle of περιιστημ. It was a picturesque and perilous scene.

That they may believe ( ινα πιστευσωσιν ). Purpose clause with ινα and first ingressive aorist active subjunctive of πιστευω, "that they may come to believe."

That thou didst send me ( οτ συ με απεστειλας ). First aorist active indicative of αποστελλω and note position of συ με 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.

He cried with a loud voice ( φωνη μεγαλη εκραυγασεν ). First aorist active indicative of κραυγαζω, old and rare word from κραυγη (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 φωνη μεγαλη (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 ( Λαζαρε, δευρο εξω ). "Hither out." No verb, only the two adverbs, δευρο here alone in John. Lazarus heard and obeyed the summons.

He that was dead came forth ( εξηλθεν ο τεθνηκως ). Literally, "Came out the dead man," (effective aorist active indicative and perfect active articular participle of θνησκω ). Just as he was and at once.

Bound hand and foot ( δεδεμενος τους ποδας κα τας χειρας ). Perfect passive participle of δεω 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 ( κειριαις ). Or "with bands." Instrumental case of this late and rare word (in Plutarch, medical papyrus in the form κηρια, and Pr 7:16). Only here in N.T.

His face ( η οψις αυτου ). Old word, but προσωπον is usual in N.T. See Re 1:16 for another instance.

Was bound about ( περιεδεδετο ). Past perfect passive of περιδεω, old verb to bind around, only here in N.T.

With a napkin ( σουδαριω ). Instrumental case of σουδαριον (Latin word sudarium from sudor, sweat). In N.T. here, 20:7; Lu 19:20; Ac 19:12. Our handkerchief.

Loose him ( λυσατε αυτον ). First aorist active imperative of λυω. From the various bands.

Let him go ( αφετε αυτον υπαγειν ). Second aorist active imperative of αφιημ and present active infinitive.

Beheld that which he did ( θεασαμενο ο εποιησεν ). First aorist middle participle of θεαομα and first aorist active indicative of ποιεω in the relative ( ο ) clause. They were eye-witnesses of all the details and did not depend on hearsay.

Believed on him ( επιστευσαν εις αυτον ). 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).

Went away to the Pharisees ( απηλθον προς τους Φαρισαιους ). Second aorist active indicative of απερχομα. This "some" ( τινες ) 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.

Gathered a council ( συνηγαγον συνεδριον ). Second aorist active indicative of συναγω and συνεδριον, 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 ( κα ελεγον ). Imperfect active of λεγω, perhaps inchoative, "began to say."

What do we? ( Τ ποιουμεν; ). Present active (linear) indicative of ποιεω. Literally, "What are we doing?"

Doeth ( ποιε ). 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."

If we let him thus alone ( εαν αφωμεν αυτον ουτως ). Condition of third class with εαν and second aorist active subjunctive of απιημ. "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 ( παντες πιστευσουσιν εις αυτον ). Future active of πιστευω. The inevitable conclusion, "all" ( παντες ), not just "some" ( τινες ). as now.

And the Romans will come ( κα ελευσοντα ο Ρωμαιο ). Another inevitable result with the future middle of ερχομα. 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 ( κα αρουσιν ημων κα τον τοπον κα το εθνος ). Future active of αιρω, 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.

Caiaphas ( Καιαφας ). Son-in-law of Annas and successor and high priest for 18 years (A.D. 18 to 36).

That year ( του ενιαυτου εκεινου ). 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 ( υμεις ουκ οιδατε ουδεν ). In this he is correct, for no solution of their problem had been offered.

That it is expedient for you ( οτ συμφερε υμιν ). Indirect discourse with present active indicative of συμφερω used with the ινα clause as subject. It means to bear together, to be profitable, with the dative case as here ( υμιν, for you). It is to your interest and that is what they cared most for.

That one man die ( ινα εις ανθρωπος αποθανη ). Sub-final use of ινα with second aorist active subjunctive of αποθνησκω as subject clause with συμφερε. See 16:7; 18:7 for the same construction.

For the people ( υπερ του λαου ). Hυπερ 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 υπερ is the usual preposition used of one who writes a letter for one unable to write.

And that the whole nation perish not ( κα μη ολον το εθνος απολητα ). Continuation of the ινα construction with μη and the second aorist subjunctive of απολλυμ. 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.

Not of himself ( αφ' εαυτου ουκ ). Not wholly of himself, John means. There was more in what Caiaphas said than he understood. His language is repeated in 18:14.

Prophesied ( επροφητευσεν ). Aorist active indicative of προφητευω. But certainly unconscious prophecy on his part and purely accidental. Caiaphas meant only what was mean and selfish.

That Jesus should die ( οτ εμελλεν Ιησους αποθνησκειν ). Imperfect active of μελλω in indirect discourse instead of the usual present retained after a secondary tense ( επροφητευσεν ) as sometimes occurs (see 2:25).

But that he might also gather together into one ( αλλ' ινα συναγαγη εις εν ). Purpose clause with ινα and the second aorist active subjunctive of συναγω. Caiaphas was thinking only of the Jewish people ( λαου, εθνος, 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 ( τα διεσκορπισμενα ). Perfect passive articular participle of διασκορπιζω, 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" ( εις εν ). A glorious idea, but far beyond Caiaphas.

So from that day ( απ' εκεινης ουν της ημερας ). 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 ( εβουλευσαντο ). First aorist middle indicative of βουλευω, 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 ( ινα αποκτεινωσιν αυτον ). Purpose clause with ινα and first aorist active subjunctive of αποκτεινω. 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.

Therefore walked no more openly ( ουν ουκετ παρρησια περιεπατε ). Imperfect active of περιπατεω, 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 ( εις την χωραν εγγυς της ερημου ). 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 ( εις Εφραιμ λεγομενην πολιν ). Πολις here means no more than town or village ( κωμη ). 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 ( μετα των μαθητων ). But what were they thinking?

Was near ( ην εγγυς ). See 2:13 for the same phrase. This last passover was the time of destiny for Jesus.

Before the passover to purify themselves ( προ του πασχα ινα αγνισωσιν εαυτους ). Purpose clause with ινα and the first aorist active subjunctive of αγνιζω, old verb from αγνος (pure), ceremonial purification here, of course. All this took time. These came "from the country" ( εκ της χωρας ), 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).

They sought therefore for Jesus ( εζητουν ουν τον Ιησουν ). Imperfect active of ζητεω and common ουν 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 ( εν τω ιερω εστηκοτες ). Perfect active participle (intransitive) of ιστημ, 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? ( οτ ου μη ελθη εις την εορτην; ). The form of the question (indirect discourse after δοκειτε ) assumes strongly that Jesus will not ( ου μη, double negative with second aorist active ελθη from ερχομα ) dare to come this time for the reason given in verse 57.

The chief priests and the Pharisees ( ο αρχιερεις κα ο Φαρισαιο ). The Sanhedrin.

Had given commandment ( δεδωκεισαν εντολας ). Past perfect active of διδωμ.

That he should shew it ( ινα μηνυση ). Sub-final ινα with first aorist active subjunctive of μηνυω, old verb to disclose, to report formally (Ac 23:30).

If any man knew ( εαν τις γνω ). Third-class condition with εαν and second aorist active subjunctive of γινωσκω.

Where he was ( που εστιν ). Indirect question with interrogative adverb and present indicative εστιν retained like γνω and μηνυση after the secondary tense δεδωκεισαν.

That they might take him ( οπως πιασωσιν αυτον ). Purpose clause with οπως instead of ινα and first aorist active subjunctive of πιαζω so often used before (7:44, etc.).