John 11

Io 11.1Erat autem quīdam languēns Lazarus ā Bēthaniā, dē castellō Marīae et Marthae sorōris eius.

There was, however, a certain man sick, Lazarus from Bethany, from the village of Mary and of Martha her sister.

Note. languēns: present participle of langueō, 'being sick'. Bēthania: Bethany, a village on the Mount of Olives, about three kilometres east of Jerusalem. castellum: in the Vulgate 'village', not 'castle'.

Io 11.2(Marīa autem erat quae ūnxit Dominum unguentō, et extersit pedēs eius capillīs suīs: cuius frāter Lazarus īnfirmābātur.)

(Mary, however, was the one who anointed the Lord with ointment, and wiped dry his feet with her hair: whose brother Lazarus was ill.)

Note. The parenthesis looks ahead to the anointing told in chapter 12. extersit: perfect of extergeō, 'wipe dry'. capillīs suīs: ablative of means.

Io 11.3Mīsērunt ergō sorōrēs eius ad eum dīcentēs: Domine, ecce quem amās īnfirmātur.

Sent therefore his sisters to him, saying: Lord, look, the one whom you love is ill.

Note. dīcentēs: the participle agrees with sorōrēs. ecce: 'look!' quem amās: the antecedent (eum) is left out: '(he) whom you love'.

Io 11.4Audiēns autem Iēsus dīxit eīs: Īnfirmitās haec nōn est ad mortem, sed prō glōriā Deī, ut glōrificētur Fīlius Deī per eam.

Hearing, however, Jesus said to them: This illness is not toward death, but for the glory of God, so that may be glorified the Son of God through it.

Note. ad mortem: 'leading to death'. ut glōrificētur: purpose clause; glōrificō is a Church Latin word, 'glorify'.

Io 11.5Dīligēbat autem Iēsus Martham, et sorōrem eius Marīam, et Lazarum.

Was loving, however, Jesus Martha, and her sister Mary, and Lazarus.

Note. Dīligēbat: imperfect, describing a lasting state: 'Jesus loved'. Martham, Mariam, Lazarum: Greek-style accusatives in -am/-um.

Io 11.6Ut ergō audīvit quia īnfirmābātur, tunc quidem mānsit in eōdem locō duōbus diēbus;

When therefore he heard that he was ill, then indeed he stayed in the same place for two days;

Note. Ut … audīvit: ut with the indicative means 'when'. duōbus diēbus: the Vulgate often uses the ablative for length of time where classical Latin has the accusative.

Io 11.7deinde post haec dīxit discipulīs suīs: Eāmus in Iūdaeam iterum.

then after these things he said to his disciples: Let us go into Judea again.

Note. Eāmus: present subjunctive of eō, 'let us go' (hortatory).

Io 11.8Dīcunt eī discipulī: Rabbi, nunc quaerēbant tē Iūdaeī lapidāre, et iterum vādis illūc?

Say to him the disciples: Rabbi, just now were seeking you the Jews to stone, and again you go there?

Note. Rabbi: Hebrew 'my master, teacher'. nunc quaerēbant: 'just now they were seeking'. lapidāre: 'to stone'.

Io 11.9Respondit Iēsus: Nōnne duodecim sunt hōrae diēī? Sī quis ambulāverit in diē, nōn offendit, quia lūcem huius mundī videt:

Answered Jesus: Are there not twelve hours of the day? If anyone shall have walked in the day, he does not stumble, because the light of this world he sees:

Note. Nōnne expects 'yes'. The day was counted as twelve hours from sunrise to sunset, so the 'hour' changed length with the seasons. ambulāverit: future perfect in the sī-clause.

Io 11.10sī autem ambulāverit in nocte, offendit, quia lūx nōn est in eō.

if, however, he shall have walked in the night, he stumbles, because the light is not in him.

Note. lūx nōn est in eō: 'the light is not in him'; the image shifts from the sun to the person walking.

Io 11.11Haec ait, et post haec dīxit eīs: Lazarus amīcus noster dormit: sed vādō ut ā somnō excitem eum.

These things he says, and after these he said to them: Lazarus our friend sleeps: but I go so that from sleep I may rouse him.

Note. ait: present tense of the defective verb aiō. ut … excitem: purpose clause, 'so that I may wake him'.

Io 11.12Dīxērunt ergō discipulī eius: Domine, sī dormit, salvus erit.

Said therefore his disciples: Lord, if he sleeps, safe he will be.

Note. salvus erit: 'he will be all right, he will recover'.

Io 11.13Dīxerat autem Iēsus dē morte eius: illī autem putāvērunt quia dē dormītiōne somnī dīceret.

Had spoken, however, Jesus about his death: they, however, thought that about the resting of sleep he was speaking.

Note. Dīxerat: pluperfect, 'had been speaking'. putāvērunt quia … dīceret: in Late Latin quia + subjunctive can replace the accusative and infinitive after verbs of thinking. dormītiō somnī: 'the rest of sleep', ordinary sleep.

Io 11.14Tunc ergō Iēsus dīxit eīs manifestē: Lazarus mortuus est:

Then therefore Jesus said to them plainly: Lazarus has died:

Note. manifestē: adverb, 'plainly'. mortuus est: perfect of the deponent morior, 'he has died'.

Io 11.15et gaudeō propter vōs, ut crēdātis, quoniam nōn eram ibi, sed eāmus ad eum.

and I rejoice on account of you, so that you may believe, that I was not there; but let us go to him.

Note. gaudeō propter vōs: 'I am glad for your sake'. quoniam nōn eram ibi: 'that I was not there', explaining what he is glad about.

Io 11.16Dīxit ergō Thōmās, quī dīcitur Didymus, ad condiscipulōs: Eāmus et nōs, ut moriāmur cum eō.

Said therefore Thomas, who is called Didymus, to his fellow disciples: Let us go also we, so that we may die with him.

Note. Didymus: Greek for 'twin', a translation of the Aramaic name Thomas. condiscipulōs: 'fellow disciples'. Eāmus et nōs: 'let us go too'.

Io 11.17Vēnit itaque Iēsus: et invēnit eum quatuor diēs iam in monumentō habentem.

Came accordingly Jesus: and found him four days already in the tomb having.

Note. itaque: 'and so'. quattuor diēs … habentem: 'having (been) four days already in the tomb'; quatuor is the Clementine spelling of quattuor.

Io 11.18(Erat autem Bēthania iūxtā Ierosolymam quasi stadiīs quīndecim.)

(Was, however, Bethany near Jerusalem about fifteen stades.)

Note. stadium: a Greek measure of distance, about 185 metres, so fifteen stades is just under three kilometres. stadiīs quindecim: ablative of measure.

Io 11.19Multī autem ex Iūdaeīs vēnerant ad Martham et Marīam, ut cōnsōlārentur eās dē frātre suō.

Many, however, of the Jews had come to Martha and Mary, so that they might console them about their brother.

Note. ut cōnsōlārentur: purpose clause with the deponent cōnsōlor. Visiting and mourning with a bereaved family for several days was the custom.

Io 11.20Martha ergō ut audīvit quia Iēsus vēnit, occurrit illī: Marīa autem domī sedēbat.

Martha therefore, when she heard that Jesus was coming, ran to meet him: Mary, however, at home was sitting.

Note. occurrit illī: occurrō takes the dative, 'ran to meet him'. domī: locative, 'at home'.

Io 11.21Dīxit ergō Martha ad Iēsum: Domine, sī fuissēs hīc, frāter meus nōn fuisset mortuus:

Said therefore Martha to Jesus: Lord, if you had been here, my brother would not have died:

Note. sī fuissēs hīc … nōn fuisset mortuus: a past contrary-to-fact condition, pluperfect subjunctive in both halves: 'if you had been here, he would not have died'.

Io 11.22sed et nunc sciō quia quaecumque poposceris ā Deō, dabit tibi Deus.

but even now I know that whatever things you shall have asked from God, will give to you God.

Note. quaecumque poposceris: 'whatever you shall have asked'; poposceris is future perfect of poscō.

Io 11.23Dīcit illī Iēsus: Resurget frāter tuus.

Says to her Jesus: Will rise again your brother.

Note. Resurget: future of resurgō, 'will rise again'. Dīcit: the historic present, common in John's dialogues.

Io 11.24Dīcit eī Martha: Sciō quia resurget in resurrēctiōne in novissimō diē.

Says to him Martha: I know that he will rise again in the resurrection on the last day.

Note. in novissimō diē: 'on the last day'; novissimus means 'last' in the Vulgate.

Io 11.25Dīxit eī Iēsus: Ego sum resurrēctiō et vīta: quī crēdit in mē, etiam sī mortuus fuerit, vīvet:

Said to her Jesus: I am the resurrection and the life: the one believing in me, even if he shall have died, will live:

Note. qui crēdit in mē: crēdere in + accusative, 'believe in', a Christian Latin construction. etiam sī mortuus fuerit: future perfect of the deponent, 'even if he shall have died'.

Io 11.26et omnis quī vīvit et crēdit in mē, nōn moriētur in aeternum. Crēdis hoc?

and everyone who lives and believes in me, will not die into eternity. Do you believe this?

Note. in aeternum: 'for ever'. Crēdis hoc?: a plain yes-no question without -ne.

Io 11.27Ait illī: Utique Domine, ego crēdidī quia tū es Chrīstus, Fīlius Deī vīvī, quī in hunc mundum vēnistī.

She says to him: Certainly, Lord, I have believed that you are the Christ, the Son of God living, who into this world have come.

Note. Utique: 'certainly, yes indeed'. crēdidī: perfect, 'I have come to believe'. Christus: Greek for 'anointed', the same meaning as Hebrew 'Messiah'.

Io 11.28Et cum haec dīxisset, abiit, et vocāvit Marīam sorōrem suam silentiō, dīcēns: Magister adest, et vocat tē.

And when these things she had said, she went away, and called Mary her sister in silence, saying: The Teacher is here, and calls you.

Note. silentiō: ablative of manner, 'quietly, secretly'. Magister adest: 'the Teacher is here'.

Io 11.29Illa ut audīvit, surgit citō, et venit ad eum;

She, when she heard, rises quickly, and comes to him;

Note. surgit … venit: historic presents. citō: adverb, 'quickly'.

Io 11.30nōndum enim vēnerat Iēsus in castellum: sed erat adhūc in illō locō, ubi occurrerat eī Martha.

not yet, for, had come Jesus into the village: but he was still in that place where had met him Martha.

Note. nōndum enim vēnerat: the pluperfect explains the situation: 'for Jesus had not yet come'. ubi occurrerat: pluperfect, 'where Martha had met him'.

Io 11.31Iūdaeī ergō, quī erant cum eā in domō, et cōnsōlābantur eam, cum vīdissent Marīam quia citō surrēxit, et exiit, secūtī sunt eam dīcentēs: Quia vādit ad monumentum, ut plōret ibi.

The Jews therefore, who were with her in the house, and were consoling her, when they had seen Mary, that quickly she rose up and went out, followed her, saying: She goes to the tomb, so that she may weep there.

Note. cum vīdissent Mariam quia citō surrēxit: a Hebrew-Greek idiom, 'had seen Mary, that she rose quickly', i.e. had seen her rise quickly. ut plōret: purpose, 'to weep'.

Io 11.32Marīa ergō, cum vēnisset ubi erat Iēsus, vidēns eum, cecidit ad pedēs eius, et dīcit eī: Domine, sī fuissēs hīc, nōn esset mortuus frāter meus.

Mary therefore, when she had come where Jesus was, seeing him, fell at his feet, and says to him: Lord, if you had been here, would not have died my brother.

Note. vidēns eum: present participle, 'seeing him'. nōn esset mortuus: pluperfect subjunctive of the deponent morior in a past unreal condition, 'would not have died'.

Io 11.33Iēsus ergō, ut vīdit eam plōrantem, et Iūdaeōs, quī vēnerant cum eā, plōrantēs, īnfremuit spīritū, et turbāvit sēipsum,

Jesus therefore, when he saw her weeping, and the Jews, who had come with her, weeping, groaned in spirit, and troubled himself,

Note. plōrantem … plōrantēs: present participles agreeing with eam and Iūdaeōs. īnfremuit spīritū: 'he groaned (or was deeply moved) in spirit'; fremō and its compounds can express indignation as well as grief.

Io 11.34et dīxit: Ubi posuistis eum? Dīcunt eī: Domine, venī, et vidē.

and said: Where have you put him? They say to him: Lord, come, and see.

Note. Ubi posuistis eum?: 'where have you laid him?' venī, et vidē: two imperatives.

Io 11.35Et lacrimātus est Iēsus.

And shed tears Jesus.

Note. lacrimātus est: perfect of the deponent lacrimor, 'shed tears'. This is the shortest verse in most Bibles.

Io 11.36Dīxērunt ergō Iūdaeī: Ecce quōmodo amābat eum.

Said therefore the Jews: Look how he was loving him.

Note. quōmodo: 'how', in an exclamation. amābat: imperfect, describing his continuing affection.

Io 11.37Quīdam autem ex ipsīs dīxērunt: Nōn poterat hic, quī aperuit oculōs caecī nātī, facere ut hic nōn morerētur?

Some, however, of them said: Was not this man able, who opened the eyes of the man born blind, to bring it about that this man would not die?

Note. caecī nātī: 'of the man born blind', referring to the healing in chapter 9. facere ut … nōn morerētur: facere ut + subjunctive, 'to bring it about that he would not die'.

Io 11.38Iēsus ergō rūrsum fremēns in sēmetipsō, vēnit ad monumentum. Erat autem spēlunca, et lapis superpositus erat eī.

Jesus therefore, again groaning within himself, comes to the tomb. It was, however, a cave, and a stone had been placed over it.

Note. fremēns in sēmetipsō: 'groaning within himself'; -met strengthens the pronoun. spēlunca: 'cave'. Tombs were often cut into rock and closed with a large stone.

Io 11.39Ait Iēsus: Tollite lapidem. Dīcit eī Martha, soror eius quī mortuus fuerat: Domine, iam foetet, quatriduānus est enim.

Says Jesus: Take away the stone. Says to him Martha, the sister of him who had died: Lord, already he smells, for four days dead he is.

Note. Tollite: imperative plural of tollō. foetet (classical fētet): 'he stinks'. quatriduānus: 'four days dead'.

Io 11.40Dīcit eī Iēsus: Nōnne dīxī tibi quoniam sī crēdideris, vidēbis glōriam Deī?

Says to her Jesus: Did I not say to you that if you shall have believed, you will see the glory of God?

Note. Nōnne dīxī …?: expects 'yes'. sī crēdideris: future perfect, 'if you shall have believed'.

Io 11.41Tulērunt ergō lapidem: Iēsus autem, ēlevātīs sūrsum oculīs, dīxit: Pater, grātiās agō tibi quoniam audīstī mē.

Took away therefore the stone: Jesus, however, the eyes having been raised upward, said: Father, thanks I give to you that you have heard me.

Note. ēlevātīs sursum oculīs: ablative absolute, 'with his eyes raised upward'. grātiās agō tibi: 'I thank you'. quoniam: 'because, that'.

Io 11.42Ego autem sciēbam quia semper mē audīs, sed propter populum quī circumstat, dīxī: ut crēdant quia tū mē mīsistī.

I, however, was knowing that always me you hear, but on account of the people who stand around, I have said it: so that they may believe that you me have sent.

Note. sciēbam quia … audīs: 'I knew that you hear me', quia replacing the accusative and infinitive. ut crēdant: purpose clause.

Io 11.43Haec cum dīxisset, vōce magnā clāmāvit: Lazare, venī forās.

These things when he had said, with a great voice he shouted: Lazarus, come outside.

Note. vōce magnā: 'with a loud voice'. Lazare: vocative. forās: adverb of direction, 'outside'.

Io 11.44Et statim prōdiit quī fuerat mortuus, ligātus pedēs, et manūs īnstitīs, et faciēs illīus sūdāriō erat ligāta. Dīxit eīs Iēsus: Solvite eum et sinite abīre.

And at once came forth the one who had been dead, bound as to the feet and hands with bands, and his face with a cloth was bound. Said to them Jesus: Loose him and allow him to go away.

Note. ligātus pedēs et manūs: an accusative of respect after a passive participle, 'bound as to feet and hands'. īnstitīs: 'bands, strips of cloth'. sūdārium: a cloth for the face (originally a 'sweat-cloth').

Io 11.45Multī ergō ex Iūdaeīs, quī vēnerant ad Marīam, et Martham, et vīderant quae fēcit Iēsus, crēdidērunt in eum.

Many therefore of the Jews, who had come to Mary and Martha, and had seen what things Jesus did, believed in him.

Note. quae fēcit Iēsus: 'the things that Jesus did'; the antecedent (ea) is left out.

Io 11.46Quīdam autem ex ipsīs abiērunt ad pharisaeōs, et dīxērunt eīs quae fēcit Iēsus.

Some, however, of them went away to the Pharisees, and told them what things Jesus did.

Note. pharisaeī: the Pharisees, a religious party known for strict observance of the Law.

Io 11.47Collēgērunt ergō pontificēs et pharisaeī concilium, et dīcēbant: Quid facimus, quia hic homō multa signa facit?

Gathered therefore the chief priests and Pharisees a council, and were saying: What do we do, because this man many signs does?

Note. pontificēs: the chief priests. concilium: a meeting of the council (the Sanhedrin), the highest Jewish court in Jerusalem. Quid facimus?: the present tense in a deliberative question, 'what are we to do?'

Io 11.48Sī dīmittimus eum sīc, omnēs crēdent in eum, et venient Rōmānī, et tollent nostrum locum, et gentem.

If we let him go thus, all will believe in him, and will come the Romans, and will take away our place and nation.

Note. Sī dīmittimus: present indicative in the sī-clause. locum: 'place', probably meaning the Temple; gentem: 'nation'. The council feared that unrest would bring Roman intervention.

Io 11.49Ūnus autem ex ipsīs, Caiphās nōmine, cum esset pontifex annī illīus, dīxit eīs: Vōs nescītis quidquam,

One, however, of them, Caiaphas by name, since he was high priest of that year, said to them: You do not know anything,

Note. Caiphās: Joseph Caiaphas, high priest from about AD 18 to 36. pontifex annī illīus: 'high priest that year', pointing to that fateful year.

Io 11.50nec cōgitātis quia expedit vōbīs ut ūnus moriātur homō prō populō, et nōn tōta gēns pereat.

nor do you consider that it is expedient for you that one should die man for the people, and not the whole nation perish.

Note. expedit vōbīs ut …: 'it is to your advantage that …' with a substantive ut-clause. ūnus moriātur homō: ūnus and homō are separated for emphasis.

Io 11.51Hoc autem ā sēmetipsō nōn dīxit: sed cum esset pontifex annī illīus, prophētāvit, quod Iēsus moritūrus erat prō gente,

This, however, from himself he did not say: but since he was high priest of that year, he prophesied that Jesus was going to die for the nation,

Note. ā sēmetipsō: 'from himself, of his own accord'. prophētāvit, quod Iēsus moritūrus erat: 'he prophesied that Jesus was going to die'; moritūrus erat is the active periphrastic (future participle + esse). The narrator sees an unintended prophecy in Caiaphas' words.

Io 11.52et nōn tantum prō gente, sed ut fīliōs Deī, quī erant dispersī, congregāret in ūnum.

and not only for the nation, but so that the sons of God, who were scattered, he might gather into one.

Note. nōn tantum … sed: 'not only … but'. ut … congregāret in ūnum: purpose clause, 'to gather into one'.

Io 11.53Ab illō ergō diē cōgitāvērunt ut interficerent eum.

From that day therefore they took counsel that they should kill him.

Note. cōgitāvērunt ut interficerent eum: 'they planned to kill him', cōgitō + ut.

Io 11.54Iēsus ergō iam nōn in palam ambulābat apud Iūdaeōs, sed abiit in regiōnem iūxtā dēsertum, in cīvitātem quae dīcitur Ephrem, et ibi morābātur cum discipulīs suīs.

Jesus therefore no longer openly was walking among the Jews, but went away into the region near the desert, into a city which is called Ephraim, and there was staying with his disciples.

Note. in palam: 'openly', a Late Latin phrase. Ephrem: Ephraim, a town north-east of Jerusalem near the wilderness. morābātur: imperfect of the deponent moror, 'he was staying'.

Io 11.55Proximum autem erat Pascha Iūdaeōrum, et ascendērunt multī Ierosolymam dē regiōne ante Pascha, ut sānctificārent sēipsōs.

Near, however, was the Pasch of the Jews, and went up many to Jerusalem from the region before the Pasch, so that they might sanctify themselves.

Note. Pascha: Passover, the spring festival recalling the exodus from Egypt. ut sanctificārent sēipsōs: pilgrims came early to purify themselves ritually before the feast.

Io 11.56Quaerēbant ergō Iēsum, et colloquēbantur ad invicem, in templō stantēs: Quid putātis, quia nōn venit ad diem fēstum? Dederant autem pontificēs et pharisaeī mandātum ut sī quis cognōverit ubi sit, indicet, ut apprehendant eum.

Were seeking therefore Jesus, and were talking with one another, standing in the temple: What do you think, that he has not come to the festival day? Had given, however, the chief priests and Pharisees a command that if anyone shall have known where he is, he should report it, so that they might seize him.

Note. colloquēbantur ad invicem: 'were talking with one another'. quia nōn venit: indirect question introduced by quia in Late Latin. sī quis cognōverit ubi sit, indicet: an indirect command; indicet is present subjunctive of indicō, 'report'.