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Yohanes 11:1-7

Konteks
The Death of Lazarus

11:1 Now a certain man named Lazarus was sick. He was from Bethany, the village where Mary and her sister Martha lived. 1  11:2 (Now it was Mary who anointed the Lord with perfumed oil 2  and wiped his feet dry with her hair, whose brother Lazarus was sick.) 3  11:3 So the sisters sent a message 4  to Jesus, 5  “Lord, look, the one you love is sick.” 11:4 When Jesus heard this, he said, “This sickness will not lead to death, 6  but to God’s glory, 7  so that the Son of God may be glorified through it.” 8  11:5 (Now Jesus loved Martha and her sister and Lazarus.) 9 

11:6 So when he heard that Lazarus 10  was sick, he remained in the place where he was for two more days. 11:7 Then after this, he said to his disciples, “Let us go to Judea again.” 11 

Yohanes 11:32-36

Konteks

11:32 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.” 11:33 When Jesus saw her weeping, and the people 12  who had come with her weeping, he was intensely moved 13  in spirit and greatly distressed. 14  11:34 He asked, 15  “Where have you laid him?” 16  They replied, 17  “Lord, come and see.” 11:35 Jesus wept. 18  11:36 Thus the people who had come to mourn 19  said, “Look how much he loved him!”

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[11:1]  1 tn Grk “from Bethany, the village of Mary and her sister Martha.”

[11:2]  2 tn Or “perfume,” “ointment.”

[11:2]  3 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.

[11:3]  4 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.

[11:3]  5 tn Grk “to him, saying”; the referent (Jesus) is specified in the translation for clarity.

[11:4]  6 tn Grk “This sickness is not to death.”

[11:4]  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).

[11:4]  7 tn Or “to God’s praise.”

[11:4]  8 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.

[11:5]  9 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.

[11:6]  10 tn Grk “that he”; the referent (Lazarus) has been specified in the translation for clarity.

[11:7]  11 sn The village of Bethany, where Lazarus was, lies in Judea, less than 2 mi (3 km) from Jerusalem (see 11:18).

[11:33]  12 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.

[11:33]  13 tn Or (perhaps) “he was deeply indignant.” The verb ἐνεβριμήσατο (enebrimhsato), 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.

[11:33]  14 tn Or “greatly troubled.” The verb ταράσσω (tarassw) also occurs in similar contexts to those of ἐνεβριμήσατο (enebrimhsato). 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.

[11:34]  15 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.

[11:34]  16 tn Or “Where have you placed him?”

[11:34]  17 tn Grk “They said to him.” The indirect object αὐτῷ (autw) has not been translated here for stylistic reasons.

[11:35]  18 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.

[11:36]  19 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.



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