The Jewish Annotated New Testament (232 page)

2
: This reference anticipates 12.1–3.

3
:
Lord
, as elsewhere depending on context could be translated “Sir.”

4
: As in 9.3, Lazarus’s illness is an opportunity to demonstrate Jesus’ relationship to God.

5
: Deliberately ignoring the expectation, Jesus remains where he is, apparently to make sure that Lazarus is dead and buried. According to some rabbinic sources (e.g.,
Gen. Rab
. 50.10) and some non-Jewish belief systems (e.g., Zoroastrianism), the spirit hovers near the body for three days. This view may have been known to the Gospel writer or the traditions that he used, as he has Jesus approach the tomb only on the fourth day (v. 17).

8
: The disciples fear for Jesus’ life.

11
:
Asleep … awaken
, metaphors for death and resurrection (cf. Dan 12.2).

19
: In contrast to the parents of the man born blind (9.22), Mary and Martha are unafraid to be known as Jesus’ followers. The presence of many Jews with them implies that they are engaged in a somewhat ritualized mourning observance, but it is unclear whether the formal practice of “sitting shiva” (observing a week of home-based mourning during which time others come to console the mourners) was already in existence at the time.

24
: Pharisees believed in bodily resurrection (
Ant
. 18.1.4; see Dan 12.1–3; 2 Macc 7.9), whereas Sadducees did not (Mk 12.18).

25
–27
: Jesus reveals his identity as
the resurrection and the life
, God’s gift of new existence (cf. 20.30–31).

33
–35
: Here (repeated in v. 38) and 13.21 are the only passages in which the Gospel ascribes emotion to Jesus.

39
: The references to the stench in the tomb emphasize that Lazarus is really and truly dead, and therefore stresses in anticipation the marvel of his return to life

40
:
Glory
, bringing Lazarus back to life is a manifestation of God’s glory, a term associated with divine splendor (11.4).

41
: Jesus prays to show that the resurrection of Lazarus manifests God’s power, not Jesus’.

43
: Jesus calls Lazarus by name (cf. 5.25; 10.4). Lazarus’s revival foreshadows Jesus’ own (chs 20–21).

44
: In the first century, Jews were buried in linen shrouds and their bodies laid in a sealed tomb so that the flesh would decompose. After a period of eleven months, the tomb would be unsealed, and the bones would be placed in an ossuary (bone box) and stored on a shelf in the tomb.

47
:
The council
, perhaps the Sanhedrin.

48
: The fear on the part of the authorities is that the Romans will see Jesus’ activities as tantamount to being a claim as king, and they will therefore crush not only Jesus’ followers but the religion of the Jewish people, including their Temple.

49
:
Caiaphas
, high priest between 18–36 CE (
Ant
. 18.90–95).

50
–52
: The evangelist emphasizes that Caiaphas’s statement is, ironically, truer than he knows.
Dispersed children
, either the Jews of the Diaspora, those who live outside Judea, or the non-Jewish members of the Christian community.

54
:
Ephraim
, twelve miles north-northeast of Jerusalem.

55
: The third Passover in this Gospel.
Before the Passover to purify themselves
, i.e., those who had to travel allowed extra time for a purification rite in case they had encountered anything in their journey that might have made them ritually unclean.

12.1
–11: Anointing at Bethany
(Mk 14.3–11).

1
:
Bethany
, 11.18.

2
: In Lk 10.38–42, Martha serves and Mary sits at Jesus’ feet.

3
: A Roman
pound
, 327.45 grams (11 or 12 ounces).
Nard
, oil of a plant, the spikenard, the rhizomes of which can be crushed to extract an aromatic oil used as perfume; cf. Mk 14.3.

5
: A denarius was approximately one day’s wages for a laborer.

7
: Jesus interprets Mary’s act as foreshadowing his death.

8
: Deut 15.11.

10
–11
: The Jewish leaders are motivated not only by political concerns (see 11.50) but also by the number of Jews that were
deserting
them. This formulation suggests that one could no longer be both a “Jew” and a follower of Jesus.

12.12
–19: Triumphal entry
(Mt 21.1–9; Mk 11.1–10; Lk 19.28–38).

13
:
Hosanna
, Heb meaning “please save,” “save now,” most directly associated with the Feast of Tabernacles (Booths) (see 7.37–39n.). Ps 118.26;
King of Israel
is absent from the psalm.

15
: Zeph 3.16; Zech 9.9.

16
: The disciples do not fully understand this event until after Jesus’ resurrection (2.22).

19
: The Jewish leaders’ concern over Jesus’ popularity continues to mount.

12.20
–50: End of Jesus’ public ministry. 20
:
Greeks
, likely Gentiles rather than Greek-speaking Jews (cf. 7.34–35).

21
–22
: Would-be followers initially encounter Jesus indirectly, through someone who is already a disciple. They may approach Philip because his name is Greek (“horse-lover”).

23
:
The hour has come
, perhaps a foreshadowing that the Gospel will be preached to “Greeks” (i.e., Gentiles).

24–25
: Jesus apparently refuses to meet with the Greeks. On grain imagery, see 1 Cor 15.36.

28
:
A voice … from heaven
, a rabbinic term was Heb “bat qol,” “daughter of the voice” or “echo,” (cf. 11.41).

29
: Cf. the Israelites’ response at Mount Sinai (Ex 19.18–19). Heb “qol,” at Sinai (esp. Ex 19.19), may be voice or thunder as well.

31
: The trial motif concludes.
Ruler of this world
, the devil (14.30; 16.11).

34
:
Law
refers to Torah in this context. The reference may be to Ps 89.36 saying that David’s seed remains forever; the psalm is interpreted messianically in Acts 13.22 and Rev 1.5; 3.24.

38
: Isa 53.1.

40
: Isa 6.10. The quotations are used to explain why the Jews as a whole did not recognize Jesus as the messiah, though individual Jews did do so. In the original the second quotation is in the imperative (“Make … blind,” “Harden … heart”).

42
: See 9.22. Pharisees do not in fact run synagogues.

44
–50
: Jesus here claims that his authority, his offer of eternal life and salvation, and the judgment that he announces, are not from himself but from God.

13.1
–38: Final dinner. 1
:
Passover
begins here on Friday night, in contrast to in the Synoptics, where it begins on Thursday (see Mt 26.17; Mk 14.12–16; Lk 22.15). This “supper” is not a Passover meal—it lacks the pascal lamb, and there is no institution of the Eucharist (contrast Mt 26.26–29; Mk 14.22–25; Lk 22.13–20).

2
:
The devil … Judas
, Jesus makes one more appeal to Judas (v. 27), after which Judas leaves to begin his betrayal.

5
–10
: The foot washing is unique to John, and it indicates that members of the community should be willing to perform acts of service for one another. The foot washing was not an act of hygiene but a ritual act of purification.

13
:
Teacher … Lord
, both one who offers instruction and insight and one who acts with authority.

14
: The foot washing was an exemplary act of humility.

16
: See Mt 10.24; Lk 6.40.

18
: Ps 41.9.

20
:
Receives … whom I send
, an apostle (Gk “one who is sent”) is a full representative of the sender.

22
: The identity of Jesus’ betrayer is not known to the other disciples. Cf. Mt 26.21; Mk 14.17.

23
: The first appearance of the anonymous “beloved disciple,” but apparently Jesus’ closest disciple and the eyewitness who “wrote” the Gospel; cf. 19.25–27; 20.2; 21.1–14,20–24. From this point on, the Gospel subordinates Peter to the beloved disciple in their relationship to Jesus and leadership of the disciples.

30
:
Night
, see 3.19.

31
:
Now … glorified
, the events are now underway.

34
:
New commandment
, the
commandment
(Gk “entolē,” in LXX for “mitzvah,” “commandment, order”) is not “new” in the sense of not having been given before; Lev 19.18,34 enjoins love of one’s fellow and of the stranger (see “The Concept of Neighbor,” p.
540
). “Hillel would say, Be of the followers of Aaron, loving peace, pursuing peace, loving your fellow human beings and bringing them to Torah” (
m. Avot
1.12). Instead, it is part of the new life to which the disciples are invited (14.15; 15.12–17).

36
–38
: Mt 26.33–35; Mk. 14.29–30; Lk 22.33–34.