Footnotes

1. John 11:45 tn Or “the Judeans”; Grk “the Jews.” Here the phrase refers to the friends, acquaintances, and relatives of Lazarus or his sisters who had come to mourn, since the Jewish religious authorities are specifically mentioned as a separate group in John 11:46-47. See also the notes on the phrase “the Jewish leaders” in v. 8 and “the Jewish people of the region” in v. 19, as well as the notes on the word “people” in vv. 31, 33 and the phrase “people who had come to mourn” in v. 36.
2. John 11:45 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
3. John 11:46 sn See the note on Pharisees in 1:24.
4. John 11:46 tn Grk “told them.”
5. John 11:47 tn The phrase “chief priests and Pharisees” is a comprehensive name for the groups represented in the ruling council (the Sanhedrin) as in John 7:45; 18:3; Acts 5:22, 26.
6. John 11:47 tn Or “Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews). The συνέδριον (sunedrion) which they gathered was probably an informal meeting rather than the official Sanhedrin. This is the only occurrence of the word συνέδριον in the Gospel of John, and the only anarthrous singular use in the NT. There are other plural anarthrous uses which have the general meaning “councils.” The fact that Caiaphas in 11:49 is referred to as “one of them” supports the unofficial nature of the meeting; in the official Sanhedrin he, being high priest that year, would have presided over the assembly. Thus it appears that an informal council was called to discuss what to do about Jesus and his activities.
7. John 11:48 tn Grk “If we let him do thus.”
8. John 11:48 tn Or “holy place”; Grk “our place” (a reference to the temple in Jerusalem).
9. John 11:49 tn Grk “said to them.” The indirect object αὐτοῖς (autois) has not been translated for stylistic reasons.
10. John 11:50 tn Or “you are not considering.”
11. John 11:50 tn 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.
12. John 11:50 sn In his own mind Caiaphas was no doubt giving voice to a common-sense statement of political expediency. Yet he was unconsciously echoing a saying of Jesus himself (cf. Mark 10:45). Caiaphas was right; the death of Jesus would save the nation from destruction. Yet Caiaphas could not suspect that Jesus would die, not in place of the political nation Israel, but on behalf of the true people of God; and he would save them, not from physical destruction, but from eternal destruction (cf. 3:16-17). The understanding of Caiaphas’ words in a sense that Caiaphas could not possibly have imagined at the time he uttered them serves as a clear example of the way in which the author understood that words and actions could be invested retrospectively with a meaning not consciously intended or understood by those present at the time.
13. John 11:51 tn Grk “say this from himself.”
14. John 11:51 tn The word “Jewish” is not in the Greek text, but is clearly implied by the context (so also NIV; TEV “the Jewish people”).
15. John 11:52 tn See the note on the word “nation” in the previous verse.
16. John 11:52 sn The author in his comment expands the prophecy to include the Gentiles (not for the Jewish nation only), a confirmation that the Fourth Gospel was directed, at least partly, to a Gentile audience. There are echoes of Pauline concepts here (particularly Eph 2:11-22) in the stress on the unity of Jew and Gentile.
17. John 11:52 tn Grk “that he might gather together.”
18. John 11:52 sn This is a parenthetical note by the author.
19. John 11:54 tn Grk “walked.”
20. John 11:54 tn Or “openly.”
21. John 11:54 tn Grk “among the Jews.” Here the phrase refers to the residents of Judea in general, who would be likely to report Jesus to the religious authorities. The vicinity around Jerusalem was no longer safe for Jesus and his disciples. On the translation “Judeans” cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e. See also the references in vv. 8, 19, 31, 33, 36, and 45.
22. John 11:54 tn There is no certain identification of the location to which Jesus withdrew in response to the decision of the Jewish authorities. Many have suggested the present town of Et-Taiyibeh, identified with ancient Ophrah (Josh 18:23) or Ephron (Josh 15:9). If so, this would be 12-15 mi (19-24 km) northeast of Jerusalem.
23. John 11:55 tn Grk “the Passover of the Jews.” This is the final Passover of Jesus’ ministry. The author is now on the eve of the week of the Passion. Some time prior to the feast itself, Jerusalem would be crowded with pilgrims from the surrounding districts (ἐκ τῆς χώρας, ek tēs chōras) who had come to purify themselves ceremonially before the feast.
24. John 11:55 tn Or “to purify themselves” (to undergo or carry out ceremonial cleansing before participating in the Passover celebration).
25. John 11:56 tn Grk “they were seeking Jesus.”
26. John 11:56 tn Grk “in the temple.”
27. John 11:57 tn The phrase “chief priests and Pharisees” is a comprehensive name for the groups represented in the ruling council (the Sanhedrin) as in John 7:45; 18:3; Acts 5:22, 26.
28. John 11:57 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
29. John 11:57 tn Or “could seize.”
30. John 11:57 sn This is a parenthetical note by the author.