Joh 11:47-53 | RWP | e4.org | Gathered a council ( συνηγαγον συνεδριον ). Second aorist active indicative of συναγω and συνεδριον , the regular word for the Sanhedrin ( , 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 save , ) combine in the call (cf. ). 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."

‏ John 11:47-53

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.