Passage Resources Hebrew/Greek Your Content
Previous Next
Add parallel Print Page Options
Close NTV

Juan 11
Nueva Traducción Viviente

La resurrección de Lázaro

11 Un hombre llamado Lázaro estaba enfermo. Vivía en Betania con sus hermanas María y Marta. 2 María era la misma mujer que tiempo después derramó el perfume costoso sobre los pies del Señor y los secó con su cabello.[a] Su hermano, Lázaro, estaba enfermo. 3 Así que las dos hermanas le enviaron un mensaje a Jesús que decía: «Señor, tu querido amigo está muy enfermo».

4 Cuando Jesús oyó la noticia, dijo: «La enfermedad de Lázaro no acabará en muerte. Al contrario, sucedió para la gloria de Dios, a fin de que el Hijo de Dios reciba gloria como resultado». 5 Aunque Jesús amaba a Marta, a María y a Lázaro, 6 se quedó donde estaba dos días más. 7 Pasado ese tiempo, les dijo a sus discípulos:

—Volvamos a Judea.

8 Pero sus discípulos se opusieron diciendo:

—Rabí,[b] hace solo unos días, la gente de Judea[c] trató de apedrearte. ¿Irás allí de nuevo?

9 Jesús contestó:

—Cada día tiene doce horas de luz. Durante el día, la gente puede andar segura y puede ver porque tiene la luz de este mundo; 10 pero de noche se corre el peligro de tropezar, porque no hay luz. 11 —Después agregó—: Nuestro amigo Lázaro se ha dormido, pero ahora iré a despertarlo.

12 —Señor—dijeron los discípulos—, si se ha dormido, ¡pronto se pondrá mejor!

13 Ellos pensaron que Jesús había querido decir que Lázaro solo estaba dormido, pero Jesús se refería a que Lázaro había muerto.

14 Por eso les dijo claramente:

—Lázaro está muerto. 15 Y, por el bien de ustedes, me alegro de no haber estado allí, porque ahora ustedes van a creer de verdad. Vamos a verlo.

16 Tomás, al que apodaban el Gemelo,[d] les dijo a los otros discípulos: «Vamos nosotros también y moriremos con Jesús».

17 Cuando Jesús llegó a Betania, le dijeron que Lázaro ya llevaba cuatro días en la tumba. 18 Betania quedaba solo a unos pocos kilómetros[e] de Jerusalén, 19 y mucha gente[f] se había acercado para consolar a Marta y a María por la pérdida de su hermano. 20 Cuando Marta se enteró de que Jesús estaba por llegar, salió a su encuentro, pero María se quedó en la casa. 21 Marta le dijo a Jesús:

—Señor, si tan solo hubieras estado aquí, mi hermano no habría muerto; 22 pero aun ahora, yo sé que Dios te dará todo lo que pidas.

23 Jesús le dijo:

—Tu hermano resucitará.

24 —Es cierto—respondió Marta—, resucitará cuando resuciten todos, en el día final.

25 Jesús le dijo:

—Yo soy la resurrección y la vida.[g] El que cree en mí vivirá aun después de haber muerto. 26 Todo el que vive en mí y cree en mí jamás morirá. ¿Lo crees, Marta?

27 —Sí, Señor—le dijo ella—. Siempre he creído que tú eres el Mesías, el Hijo de Dios, el que ha venido de Dios al mundo.

28 Luego Marta regresó adonde estaba María y los que se lamentaban. La llamó aparte y le dijo: «El Maestro está aquí y quiere verte». 29 Entonces María salió enseguida a su encuentro.

30 Jesús todavía estaba fuera de la aldea, en el lugar donde se había encontrado con Marta. 31 Cuando la gente[h] que estaba en la casa consolando a María la vio salir con tanta prisa, creyeron que iba a la tumba de Lázaro a llorar. Así que la siguieron. 32 Cuando María llegó y vio a Jesús, cayó a sus pies y dijo:

—Señor, si tan solo hubieras estado aquí, mi hermano no habría muerto.

33 Cuando Jesús la vio llorando y vio a la gente lamentándose con ella, se enojó en su interior[i] y se conmovió profundamente.

34 —¿Dónde lo pusieron?—les preguntó.

Ellos le dijeron:

—Señor, ven a verlo.

35 Entonces Jesús lloró. 36 La gente que estaba cerca dijo: «¡Miren cuánto lo amaba!». 37 Pero otros decían: «Este hombre sanó a un ciego. ¿Acaso no podía impedir que Lázaro muriera?».

38 Jesús todavía estaba enojado cuando llegó a la tumba, una cueva con una piedra que tapaba la entrada. 39 «Corran la piedra a un lado», les dijo Jesús.

Entonces Marta, la hermana del muerto, protestó:

—Señor, hace cuatro días que murió. Debe haber un olor espantoso.

40 Jesús respondió:

—¿No te dije que si crees, verás la gloria de Dios?

41 Así que corrieron la piedra a un lado. Entonces Jesús miró al cielo y dijo: «Padre, gracias por haberme oído. 42 Tú siempre me oyes, pero lo dije en voz alta por el bien de toda esta gente que está aquí, para que crean que tú me enviaste». 43 Entonces Jesús gritó: «¡Lázaro, sal de ahí!». 44 Y el muerto salió de la tumba con las manos y los pies envueltos con vendas de entierro y la cabeza enrollada en un lienzo. Jesús les dijo: «¡Quítenle las vendas y déjenlo ir!».

Conspiración para matar a Jesús

45 Al ver lo que sucedió, muchos de entre la gente que estaba con María creyeron en Jesús; 46 pero otros fueron a ver a los fariseos para contarles lo que Jesús había hecho. 47 Entonces, los principales sacerdotes y los fariseos convocaron al Concilio Supremo.[j] «¿Qué vamos a hacer?—se preguntaron unos a otros—. Sin duda, ese hombre realiza muchas señales milagrosas. 48 Si lo dejamos seguir así, dentro de poco todos van a creer en él. Entonces, el ejército romano vendrá y destruirá tanto nuestro templo[k] como nuestra nación».

49 Caifás, quien era el sumo sacerdote en aquel tiempo,[l] dijo: «¡No saben de qué están hablando! 50 No se dan cuenta de que es mejor para ustedes que muera un solo hombre por el pueblo, y no que la nación entera sea destruida».

51 No dijo eso por su propia cuenta; como sumo sacerdote en aquel tiempo, fue guiado a profetizar que Jesús moriría por toda la nación. 52 Y no solo por esa nación, sino que también moriría para congregar y unir a todos los hijos de Dios dispersos por el mundo.

53 Así que, a partir de ese momento, los líderes judíos comenzaron a conspirar para matar a Jesús. 54 Como resultado, Jesús detuvo su ministerio público entre la gente y salió de Jerusalén. Fue a un lugar cercano al desierto, a la aldea de Efraín, y se quedó allí con sus discípulos.

55 Ya faltaba poco para la celebración de la Pascua judía, y mucha gente de todo el país llegó a Jerusalén varios días antes para participar en la ceremonia de purificación previa al comienzo de la Pascua. 56 Seguían buscando a Jesús, pero mientras estaban en el templo, se decían unos a otros: «¿Qué les parece? No vendrá para la Pascua, ¿verdad?». 57 Mientras tanto, los principales sacerdotes y los fariseos habían dado órdenes públicamente de que cualquiera que viera a Jesús avisara enseguida, para que ellos pudieran arrestarlo.

Footnotes

  1. 11:2 Este incidente se relata en el capítulo 12.
  2. 11:8a Rabí, del arameo, significa «amo» o «maestro».
  3. 11:8b En griego los judíos.
  4. 11:16 En griego Tomás, a quien llamaban Dídimo.
  5. 11:18 En griego estaba a unos 15 estadios [cerca de 1,7 millas].
  6. 11:19 En griego muchos de los judíos.
  7. 11:25 Algunos manuscritos no incluyen y la vida.
  8. 11:31 En griego los judíos; también en 11:33, 36, 45, 54.
  9. 11:33 O se enojó en su espíritu.
  10. 11:47 En griego al Sanedrín.
  11. 11:48 O nuestra posición; en griego dice nuestro lugar.
  12. 11:49 En griego ese año; también en 11:51.
Close NET

John 11
New English Translation

The Death of Lazarus

11 Now a certain man named Lazarus was sick. He was from Bethany, the village where Mary and her sister Martha lived.[a] 2 (Now it was Mary who anointed the Lord with perfumed oil[b] and wiped his feet dry with her hair, whose brother Lazarus was sick.)[c] 3 So the sisters sent a message[d] to Jesus,[e] “Lord, look, the one you love is sick.” 4 When Jesus heard this, he said, “This sickness will not lead to death,[f] but to God’s glory,[g] so that the Son of God may be glorified through it.”[h] 5 (Now Jesus loved Martha and her sister and Lazarus.)[i]

6 So when he heard that Lazarus[j] was sick, he remained in the place where he was for two more days. 7 Then after this, he said to his disciples, “Let us go to Judea again.”[k] 8 The disciples replied,[l] “Rabbi, the Jewish leaders[m] were just now trying[n] to stone you to death! Are[o] you going there again?” 9 Jesus replied,[p] “Are there not twelve hours in a day? If anyone walks around in the daytime, he does not stumble,[q] because he sees the light of this world.[r] 10 But if anyone walks around at night,[s] he stumbles,[t] because the light is not in him.”

11 After he said this, he added,[u] “Our friend Lazarus has fallen asleep.[v] But I am going there to awaken him.” 12 Then the disciples replied,[w] “Lord, if he has fallen asleep, he will recover.” 13 (Now Jesus had been talking about[x] his death, but they[y] thought he had been talking about real sleep.)[z]

14 Then Jesus told them plainly, “Lazarus has died, 15 and I am glad[aa] for your sake that I was not there, so that you may believe.[ab] But let us go to him.” 16 So Thomas (called Didymus[ac])[ad] said to his fellow disciples, “Let us go too, so that we may die with him.”[ae]

Speaking with Martha and Mary

17 When[af] Jesus arrived,[ag] he found that Lazarus[ah] had been in the tomb four days already.[ai] 18 (Now Bethany was less than two miles[aj] from Jerusalem, 19 so many of the Jewish people of the region[ak] had come to Martha and Mary to console them[al] over the loss of their brother.)[am] 20 So when Martha heard that Jesus was coming, she went out to meet him, but Mary was sitting in the house.[an] 21 Martha[ao] said to Jesus, “Lord, if you had been here, my brother would not have died. 22 But even now I know that whatever you ask from God, God will grant[ap] you.”[aq]

23 Jesus replied,[ar] “Your brother will come back to life again.”[as] 24 Martha said,[at] “I know that he will come back to life again[au] in the resurrection at the last day.” 25 Jesus said to her, “I am the resurrection and the life. The one who believes in me will live[av] even if he dies, 26 and the one who lives and believes in me will never die.[aw] Do you believe this?” 27 She replied,[ax] “Yes, Lord, I believe[ay] that you are the Christ,[az] the Son of God who comes into the world.”[ba]

28 And when she had said this, Martha[bb] went and called her sister Mary, saying privately,[bc] “The Teacher is here and is asking for you.”[bd] 29 So when Mary[be] heard this, she got up quickly and went to him. 30 (Now Jesus had not yet entered the village, but was still in the place where Martha had come out to meet him.) 31 Then the people[bf] who were with Mary[bg] in the house consoling her saw her[bh] get up quickly and go out. They followed her, because they thought she was going to the tomb to weep[bi] there.

32 Now when Mary came to the place where Jesus was and saw him, she fell at his feet and said to him, “Lord, if you had been here, my brother would not have died.” 33 When Jesus saw her weeping, and the people[bj] who had come with her weeping, he was intensely moved[bk] in spirit and greatly distressed.[bl] 34 He asked,[bm] “Where have you laid him?”[bn] They replied,[bo] “Lord, come and see.” 35 Jesus wept.[bp] 36 Thus the people who had come to mourn[bq] said, “Look how much he loved him!” 37 But some of them said, “This is the man who caused the blind man to see![br] Couldn’t he have done something to keep Lazarus[bs] from dying?”

Lazarus Raised from the Dead

38 Jesus, intensely moved[bt] again, came to the tomb. (Now it was a cave, and a stone was placed across it.)[bu] 39 Jesus said, “Take away the stone.”[bv] Martha, the sister of the deceased,[bw] replied, “Lord, by this time the body will have a bad smell,[bx] because he has been buried[by] four days.”[bz] 40 Jesus responded,[ca] “Didn’t I tell you that if you believe, you would see the glory of God?” 41 So they took away[cb] the stone. Jesus looked upward[cc] and said, “Father, I thank you that you have listened to me.[cd] 42 I knew that you always listen to me,[ce] but I said this[cf] for the sake of the crowd standing around here, that they may believe that you sent me.” 43 When[cg] he had said this, he shouted in a loud voice,[ch] “Lazarus, come out!” 44 The one who had died came out, his feet and hands tied up with strips of cloth,[ci] and a cloth wrapped around his face.[cj] Jesus said to them, “Unwrap him[ck] and let him go.”

The Response of the Jewish Leaders

45 Then many of the people,[cl] who had come with Mary and had seen the things Jesus[cm] did, believed in him. 46 But some of them went to the Pharisees[cn] and reported to them[co] what Jesus had done. 47 So the chief priests and the Pharisees[cp] called the council[cq] together and said, “What are we doing? For this man is performing many miraculous signs. 48 If we allow him to go on in this way,[cr] everyone will believe in him, and the Romans will come and take away our sanctuary[cs] and our nation.”

49 Then one of them, Caiaphas, who was high priest that year, said,[ct] “You know nothing at all! 50 You do not realize[cu] that it is more to your advantage to have one man[cv] die for the people than for the whole nation to perish.”[cw] 51 (Now he did not say this on his own,[cx] but because he was high priest that year, he prophesied that Jesus was going to die for the Jewish nation,[cy] 52 and not for the Jewish nation[cz] only,[da] but to gather together[db] into one the children of God who are scattered.)[dc] 53 So from that day they planned together to kill him.

54 Thus Jesus no longer went[dd] around publicly[de] among the Judeans,[df] but went away from there to the region near the wilderness, to a town called Ephraim,[dg] and stayed there with his disciples. 55 Now the Jewish Feast of Passover[dh] was near, and many people went up to Jerusalem from the rural areas before the Passover to cleanse themselves ritually.[di] 56 Thus they were looking for Jesus,[dj] and saying to one another as they stood in the temple courts,[dk] “What do you think? That he won’t come to the feast?” 57 (Now the chief priests and the Pharisees[dl] had given orders that anyone who knew where Jesus[dm] was should report it, so that they could arrest[dn] him.)[do]

Footnotes

  1. John 11:1 tn Grk “from Bethany, the village of Mary and her sister Martha.”
  2. John 11:2 tn Or “perfume,” “ointment.”
  3. John 11:2 sn 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. John 11:3 tn 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. John 11:3 tn Grk “to him, saying”; the referent (Jesus) is specified in the translation for clarity.
  6. John 11:4 tn Grk “This sickness is not to death.”sn 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. John 11:4 tn Or “to God’s praise.”
  8. John 11:4 sn 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. John 11:5 sn 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. John 11:6 tn Grk “that he”; the referent (Lazarus) has been specified in the translation for clarity.
  11. John 11:7 sn The village of Bethany, where Lazarus was, lies in Judea, less than 2 mi (3 km) from Jerusalem (see 11:18).
  12. John 11:8 tn Grk “The disciples said to him.”
  13. John 11:8 tn Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (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,” BT 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. 19, and “Jewish religious leaders” in vv. 24, 31, 33.
  14. John 11:8 tn Grk “seeking.”
  15. John 11:8 tn 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. John 11:9 tn Grk “Jesus answered.”
  17. John 11:9 tn Or “he does not trip.”
  18. John 11:9 sn 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. John 11:10 tn Grk “in the night.”
  20. John 11:10 tn Or “he trips.”
  21. John 11:11 tn Grk “He said these things, and after this he said to them.”
  22. John 11:11 tn 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. John 11:12 tn Grk “Then the disciples said to him.”
  24. John 11:13 tn Or “speaking about.”
  25. John 11:13 tn Grk “these.”
  26. John 11:13 tn Grk “the sleep of slumber”; this is a redundant expression to emphasize physical sleep as opposed to death.sn This is a parenthetical note by the author.
  27. John 11:15 tn Grk “and I rejoice.”
  28. John 11:15 sn 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. John 11:16 sn Didymus means “the twin” in Greek.
  30. John 11:16 sn This is a parenthetical note by the author.
  31. John 11:16 sn 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. John 11:17 tn Grk “Then when.”
  33. John 11:17 tn Grk “came.”
  34. John 11:17 tn Grk “he”; the referent (Lazarus) has been specified in the translation for clarity.
  35. John 11:17 tn Grk “he had already had four days in the tomb” (an idiom).sn 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. John 11:18 tn Or “three kilometers”; Grk “fifteen stades” (a stade as a unit of linear measure is about 607 feet or 185 meters).
  37. John 11:19 tn Or “many of the Judeans” (cf. BDAG 479 s.v. ᾿Ιουδαῖος 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. 8.
  38. John 11:19 tn Or “to comfort them” or “to offer them sympathy.”
  39. John 11:19 tn Grk “to comfort them concerning their brother”; the words “loss of” are not in the Greek text but are implied.sn This is a parenthetical note by the author.
  40. John 11:20 sn 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.
  41. John 11:21 tn Grk “Then Martha.” Here οὖν (oun) has not been translated for stylistic reasons.
  42. John 11:22 tn Or “give.”
  43. John 11:22 sn 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.”
  44. John 11:23 tn Grk “Jesus said to her.”
  45. John 11:23 tn Or “Your brother will rise again.”sn 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.
  46. John 11:24 tn Grk “Martha said to him.”
  47. John 11:24 tn Or “will rise again.”
  48. John 11:25 tn That is, will come to life.
  49. John 11:26 tn Grk “will never die forever.”
  50. John 11:27 tn Grk “She said to him.”
  51. John 11:27 tn 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 ExSyn 574-76 and B. M. Fanning, Verbal Aspect, 291-97.
  52. John 11:27 tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).sn See the note on Christ in 1:20.
  53. John 11:27 tn Or “the Son of God, the one who comes into the world.”
  54. John 11:28 tn Grk “she”; the referent (Martha) has been specified in the translation for clarity.
  55. John 11:28 tn Or “in secret” (as opposed to publicly, so that the other mourners did not hear).
  56. John 11:28 tn Grk “is calling you.”
  57. John 11:29 tn Grk “she”; the referent (Mary) has been specified in the translation for clarity.
  58. John 11:31 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.
  59. John 11:31 tn Grk “her”; the referent (Mary) has been specified in the translation for clarity.
  60. John 11:31 tn Grk “Mary”; the proper name (Mary) has been replaced with the pronoun (her) in keeping with conventional English style, to avoid repetition.
  61. John 11:31 tn Or “to mourn” (referring to the loud wailing or crying typical of public mourning in that culture).
  62. John 11:33 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, “the Jewish people of the region” in v. 19, and the word “people” in v. 31.
  63. John 11:33 tn 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 LXX, 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.
  64. John 11:33 tn 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.
  65. John 11:34 tn 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.
  66. John 11:34 tn Or “Where have you placed him?”
  67. John 11:34 tn Grk “They said to him.” The indirect object αὐτῷ (autō) has not been translated here for stylistic reasons.
  68. John 11:35 sn 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 [NICNT], 558) 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.
  69. John 11:36 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.
  70. John 11:37 tn Grk “who opened the eyes of the blind man” (“opening the eyes” is an idiom referring to restoration of sight).
  71. John 11:37 tn 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.
  72. John 11:38 tn Or (perhaps) “Jesus was deeply indignant.”
  73. John 11:38 sn This is a parenthetical note by the author.
  74. John 11:39 tn Or “Remove the stone.”
  75. John 11:39 tn Grk “the sister of the one who had died.”
  76. John 11:39 tn Grk “already he stinks.”
  77. John 11:39 tn Or “been there” (in the tomb—see John 11:17).
  78. John 11:39 sn 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.
  79. John 11:40 tn Grk “Jesus said to her.”
  80. John 11:41 tn Or “they removed.”
  81. John 11:41 tn Grk “lifted up his eyes above.”
  82. John 11:41 tn Or “that you have heard me.”
  83. John 11:42 tn Grk “that you always hear me.”
  84. John 11:42 tn The word “this” is not in the Greek text. Direct objects in Greek were often omitted when clear from the context.
  85. John 11:43 tn Grk “And when.”
  86. John 11:43 sn 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).
  87. John 11:44 sn 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.
  88. John 11:44 tn Grk “and his face tied around with cloth.”
  89. John 11:44 tn Grk “Loose him.”
  90. 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.
  91. John 11:45 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  92. John 11:46 sn See the note on Pharisees in 1:24.
  93. John 11:46 tn Grk “told them.”
  94. 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.
  95. 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.
  96. John 11:48 tn Grk “If we let him do thus.”
  97. John 11:48 tn Or “holy place”; Grk “our place” (a reference to the temple in Jerusalem).
  98. John 11:49 tn Grk “said to them.” The indirect object αὐτοῖς (autois) has not been translated for stylistic reasons.
  99. John 11:50 tn Or “you are not considering.”
  100. 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.
  101. 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.
  102. John 11:51 tn Grk “say this from himself.”
  103. 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”).
  104. John 11:52 tn See the note on the word “nation” in the previous verse.
  105. 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.
  106. John 11:52 tn Grk “that he might gather together.”
  107. John 11:52 sn This is a parenthetical note by the author.
  108. John 11:54 tn Grk “walked.”
  109. John 11:54 tn Or “openly.”
  110. 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.
  111. 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.
  112. 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.
  113. John 11:55 tn Or “to purify themselves” (to undergo or carry out ceremonial cleansing before participating in the Passover celebration).
  114. John 11:56 tn Grk “they were seeking Jesus.”
  115. John 11:56 tn Grk “in the temple.”
  116. 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.
  117. John 11:57 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  118. John 11:57 tn Or “could seize.”
  119. John 11:57 sn This is a parenthetical note by the author.
Listen to John 11
Close KJV

John 11
King James Version

11 Now a certain man was sick, named Lazarus, of Bethany, the town of Mary and her sister Martha.

2 (It was that Mary which anointed the Lord with ointment, and wiped his feet with her hair, whose brother Lazarus was sick.)

3 Therefore his sisters sent unto him, saying, Lord, behold, he whom thou lovest is sick.

4 When Jesus heard that, he said, This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby.

5 Now Jesus loved Martha, and her sister, and Lazarus.

6 When he had heard therefore that he was sick, he abode two days still in the same place where he was.

7 Then after that saith he to his disciples, Let us go into Judaea again.

8 His disciples say unto him, Master, the Jews of late sought to stone thee; and goest thou thither again?

9 Jesus answered, Are there not twelve hours in the day? If any man walk in the day, he stumbleth not, because he seeth the light of this world.

10 But if a man walk in the night, he stumbleth, because there is no light in him.

11 These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep.

12 Then said his disciples, Lord, if he sleep, he shall do well.

13 Howbeit Jesus spake of his death: but they thought that he had spoken of taking of rest in sleep.

14 Then said Jesus unto them plainly, Lazarus is dead.

15 And I am glad for your sakes that I was not there, to the intent ye may believe; nevertheless let us go unto him.

16 Then said Thomas, which is called Didymus, unto his fellowdisciples, Let us also go, that we may die with him.

17 Then when Jesus came, he found that he had lain in the grave four days already.

18 Now Bethany was nigh unto Jerusalem, about fifteen furlongs off:

19 And many of the Jews came to Martha and Mary, to comfort them concerning their brother.

20 Then Martha, as soon as she heard that Jesus was coming, went and met him: but Mary sat still in the house.

21 Then said Martha unto Jesus, Lord, if thou hadst been here, my brother had not died.

22 But I know, that even now, whatsoever thou wilt ask of God, God will give it thee.

23 Jesus saith unto her, Thy brother shall rise again.

24 Martha saith unto him, I know that he shall rise again in the resurrection at the last day.

25 Jesus said unto her, I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live:

26 And whosoever liveth and believeth in me shall never die. Believest thou this?

27 She saith unto him, Yea, Lord: I believe that thou art the Christ, the Son of God, which should come into the world.

28 And when she had so said, she went her way, and called Mary her sister secretly, saying, The Master is come, and calleth for thee.

29 As soon as she heard that, she arose quickly, and came unto him.

30 Now Jesus was not yet come into the town, but was in that place where Martha met him.

31 The Jews then which were with her in the house, and comforted her, when they saw Mary, that she rose up hastily and went out, followed her, saying, She goeth unto the grave to weep there.

32 Then when Mary was come where Jesus was, and saw him, she fell down at his feet, saying unto him, Lord, if thou hadst been here, my brother had not died.

33 When Jesus therefore saw her weeping, and the Jews also weeping which came with her, he groaned in the spirit, and was troubled.

34 And said, Where have ye laid him? They said unto him, Lord, come and see.

35 Jesus wept.

36 Then said the Jews, Behold how he loved him!

37 And some of them said, Could not this man, which opened the eyes of the blind, have caused that even this man should not have died?

38 Jesus therefore again groaning in himself cometh to the grave. It was a cave, and a stone lay upon it.

39 Jesus said, Take ye away the stone. Martha, the sister of him that was dead, saith unto him, Lord, by this time he stinketh: for he hath been dead four days.

40 Jesus saith unto her, Said I not unto thee, that, if thou wouldest believe, thou shouldest see the glory of God?

41 Then they took away the stone from the place where the dead was laid. And Jesus lifted up his eyes, and said, Father, I thank thee that thou hast heard me.

42 And I knew that thou hearest me always: but because of the people which stand by I said it, that they may believe that thou hast sent me.

43 And when he thus had spoken, he cried with a loud voice, Lazarus, come forth.

44 And he that was dead came forth, bound hand and foot with graveclothes: and his face was bound about with a napkin. Jesus saith unto them, Loose him, and let him go.

45 Then many of the Jews which came to Mary, and had seen the things which Jesus did, believed on him.

46 But some of them went their ways to the Pharisees, and told them what things Jesus had done.

47 Then gathered the chief priests and the Pharisees a council, and said, What do we? for this man doeth many miracles.

48 If we let him thus alone, all men will believe on him: and the Romans shall come and take away both our place and nation.

49 And one of them, named Caiaphas, being the high priest that same year, said unto them, Ye know nothing at all,

50 Nor consider that it is expedient for us, that one man should die for the people, and that the whole nation perish not.

51 And this spake he not of himself: but being high priest that year, he prophesied that Jesus should die for that nation;

52 And not for that nation only, but that also he should gather together in one the children of God that were scattered abroad.

53 Then from that day forth they took counsel together for to put him to death.

54 Jesus therefore walked no more openly among the Jews; but went thence unto a country near to the wilderness, into a city called Ephraim, and there continued with his disciples.

55 And the Jews' passover was nigh at hand: and many went out of the country up to Jerusalem before the passover, to purify themselves.

56 Then sought they for Jesus, and spake among themselves, as they stood in the temple, What think ye, that he will not come to the feast?

57 Now both the chief priests and the Pharisees had given a commandment, that, if any man knew where he were, he should shew it, that they might take him.

Next
Juan 10
Juan 12
Next
dropdown
Nueva Traducción Viviente (NTV)

La Santa Biblia, Nueva Traducción Viviente, © Tyndale House Foundation, 2010. Todos los derechos reservados.

New English Translation (NET)

NET Bible® copyright ©1996-2017 by Biblical Studies Press, L.L.C. http://netbible.com All rights reserved.

King James Version (KJV)

Public Domain