Lazarus: See study note on Lu 16:20.

Bethany: See study note on Mt 21:17.

Judeans: Or “Jews.” Though the Greek word can properly be rendered “Jews” here (as at Joh 10:31, 33), Jesus had just told his disciples: “Let us go into Judea again.” Therefore, the rendering “Judeans” is used to show that it was the Jews from Judea who had tried to stone him.​—Joh 11:7.

has fallen asleep: In the Bible, death is often likened to sleep. (Ps 13:3; Mr 5:39; Ac 7:60; 1Co 7:39; 15:51; 1Th 4:13) Jesus was going to bring Lazarus back to life. Therefore, he may have said this to demonstrate that just as people can be awakened from a deep sleep, they can be brought back from death. The power to resurrect Lazarus came from Jesus’ Father, “who makes the dead alive and calls the things that are not as though they are.”​—Ro 4:17; see study notes on Mr 5:39; Ac 7:60.

Thomas: This Greek name comes from an Aramaic word meaning “Twin.” The apostle Thomas was known by another Greek name, Diʹdy·mos (in some English Bibles rendered “Didymus”), which also means Twin.

already been in the tomb for four days: When Lazarus fell seriously ill, his sisters sent word to Jesus. (Joh 11:1-3) Jesus was a journey of two days or so from Bethany, and Lazarus apparently died about the time that the news reached Jesus. (Joh 10:40) Jesus “remained in the place where he was for two more days,” and then he left for Bethany. (Joh 11:6, 7) By waiting for two days and then traveling for two days, he arrived at the tomb four days after Lazarus’ death. Jesus had already performed at least two resurrections​—one right after the death of the person and the other likely sometime later on the day of death. (Lu 7:11-17; 8:49-55; compare Mt 11:5.) But he had not yet raised up someone who had been dead for four days and whose body had already begun to decompose. (Joh 11:39) There was an erroneous belief among the Jews that the soul remained with a dead body for three days, and then it left. Even those holding such a belief would be convinced that Jesus had performed an exceptional miracle in the case of Lazarus.​—Joh 12:9, 10, 17.

tomb: Or “memorial tomb.”​—See Glossary, “Memorial tomb.”

about two miles: About 3 km. Lit., “about 15 stadia.” The Greek word staʹdi·on (singular) denotes a linear measurement that equaled 185 m (606.95 ft), or one eighth of a Roman mile.​—See Glossary, “Mile,” and App. B14.

I know he will rise: Martha thought that Jesus was talking about the future resurrection, on the last day. (See study note on Joh 6:39.) Her faith in that teaching was remarkable. Some religious leaders of her day, called Sadducees, denied that there would be a resurrection, though it is a clear teaching in the inspired Scriptures. (Da 12:13; Mr 12:18) On the other hand, the Pharisees believed in the immortality of the soul. Martha knew, however, that Jesus taught the resurrection hope and had even performed resurrections, although not of anyone who had been dead as long as Lazarus had been.

I am the resurrection and the life: Jesus’ own death and resurrection opened the way for the dead to return to life. After Jesus was resurrected, Jehovah granted him the power not only to resurrect the dead but also to impart eternal life. (See study note on Joh 5:26.) At Re 1:18, Jesus calls himself “the living one,” who has “the keys of death and of the Grave.” Therefore, Jesus is the hope of the living and the dead. He promised to open up the tombs and give the dead life, either in the heavens as his corulers or on his new earth ruled by his heavenly government.​—Joh 5:28, 29.

will never die at all: When Jesus spoke about not dying, or of living forever, he clearly did not mean that his listeners back then would never experience death. Jesus was making the point that faith in him could lead to everlasting life. That conclusion is supported by what Jesus said earlier, as recorded in John chapter 6, where he connects exercising faith with gaining everlasting life.​—Joh 6:39-44, 54.

tomb: Or “memorial tomb.”​—See Glossary, “Memorial tomb.”

weeping: Or “crying.” The Greek word for “weeping” often refers to weeping audibly. The same verb is used of Jesus on the occasion when he foretold the coming destruction of Jerusalem.​—Lu 19:41.

groaned . . . and became troubled: The combination of these two original-language words describes Jesus’ very intense emotions on this occasion. The Greek verb rendered “groaned” (em·bri·maʹo·mai) generally denotes strong feeling, but in this context it indicates that Jesus was so deeply moved that he groaned. The Greek for “became troubled” (ta·rasʹso) literally refers to agitation. According to one scholar, in this context it means “to cause one inward commotion; to affect with great pain or sorrow.” The same verb is used at Joh 13:21 to describe Jesus’ reaction to the thought of being betrayed by Judas.​—See study note on Joh 11:35.

within himself: Lit., “in the spirit.” The Greek word pneuʹma is apparently here used in the sense of the impelling force that issues from a person’s figurative heart and causes him to say and do things in a certain way.​—See Glossary, “Spirit.”

gave way to tears: The word used here (da·kryʹo) is the verb form of the Greek noun for “tears” that is used in such scriptures as Lu 7:38; Ac 20:19, 31; Heb 5:7; Re 7:17; 21:4. The focus seems to be more on the tears shed than on audible weeping. In the Christian Greek Scriptures, this Greek verb is used only here, and it is different from the one used at Joh 11:33 (see study note) to describe the weeping of Mary and the Jews. Jesus knew that he was going to resurrect Lazarus, but it saddened him greatly to see his beloved friends stricken with grief. Moved by deep love and compassion for his friends, he shed tears openly. This account makes it clear that Jesus has fellow feeling for those who lose loved ones to Adamic death.

tomb: Or “memorial tomb.”​—See Glossary, “Memorial tomb.”

by now he must smell: Martha’s comment shows that Jewish custom did not involve an elaborate embalming process designed to preserve the body for a long time. She would not have expected the body to smell if Lazarus had actually been embalmed. Lazarus’ feet and hands were bound with wrappings and “his face was wrapped with a cloth,” but most likely not with the intention of preserving his body from decay.​—Joh 11:44.

it has been four days: Lit., “it is fourth.” The Greek word is simply an ordinal number, with “day” being understood from the context. Apparently three full days plus a portion of a fourth day had passed.

Lazarus: See study note on Lu 16:20.

his face was wrapped with a cloth: The Jews had the custom of preparing bodies for burial by binding them with cloths of clean linen along with spices. This, however, was not an embalming process such as practiced by the Egyptians. (Ge 50:3; Mt 27:59; Mr 16:1; Joh 19:39, 40) When Lazarus was resurrected and came out of the tomb, his face was still wrapped with the cloth that had been placed over his head. The Greek word sou·daʹri·on, here rendered “cloth,” refers to a small piece of material used as a towel, napkin, or facecloth. The same Greek word is used at Joh 20:7 about “the cloth that had been on [Jesus’] head.”

our place: That is, our place of worship, or holy place, probably referring to the temple in Jerusalem.​—Compare Ac 6:13, 14.

high priest: When Israel functioned as an independent nation, the high priest held his office for life. (Nu 35:25) However, during the Roman occupation of Israel, the rulers assigned by Rome had authority to appoint and to depose the high priest. (See Glossary, “High priest.”) Caiaphas, appointed by the Romans, was a skillful diplomat who held his office longer than any of his immediate predecessors. He was appointed about 18 C.E. and remained in office until about 36 C.E. By saying that Caiaphas was high priest that year, that is, in 33 C.E., John apparently meant that Caiaphas’ term as high priest included the memorable year in which Jesus was executed.​—See App. B12 for the possible location of Caiaphas’ house.

Ephraim: A city generally considered to be the same as the Ephrain captured by Abijah the king of Judah from Jeroboam the king of Israel. (2Ch 13:19) The site commonly suggested for this city is the village of et-Taiyiba (also spelled et-Taiyibeh), about 6 km (3.5 mi) ENE of Bethel and 3 km (2 mi) ESE of the suggested location of Baal-hazor. (2Sa 13:23) It is located near the wilderness, overlooking the desert plains of Jericho and the Dead Sea to the SE. According to the Jewish historian Josephus, the Roman General Vespasian conquered Ephraim during his march against Jerusalem.​—The Jewish War, IV, 551 (ix, 9).

the Passover: That is, Passover 33 C.E., apparently the fourth Passover mentioned in the Gospel of John.​—See study notes on Joh 2:13; 5:1; 6:4.