John 12:10

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John 12:10 in Multiple Translations

Berean Standard Bible BSB

So the chief priests made plans to kill Lazarus as well,

King James Version KJV

¶ But the chief priests consulted that they might put Lazarus also to death;

American Standard Version ASV

But the chief priests took counsel that they might put Lazarus also to death;

Bible in Basic English BBE

Now there was talk among the chief priests of putting Lazarus to death;

Free Bible Version FBV

So the chief priests planned to kill Lazarus as well,

Geneva Bible 1599 GNV

The hie Priestes therefore consulted, that they might put Lazarus to death also,

Young's Literal Translation YLT

and the chief priests took counsel, that also Lazarus they may kill,

World English Bible WEB

But the chief priests conspired to put Lazarus to death also,

Noah Webster Bible WBS

But the chief priests consulted that they might put Lazarus also to death;

Douay-Rheims 1899 DRV

But the chief priests thought to kill Lazarus also:

Translation for Translators T4T

So the chief priests decided to kill Lazarus also,

Plain English Version PEV

And when they heard about how Jesus made him alive again, a lot of people believed in Jesus. And they stopped following the bosses of the Jewish ceremonies. Those bosses didn’t like that, so they started to work out a way to kill Jesus, and to kill Lazarus too.

Study Highlights

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Berean Amplified Bible — John 12:10

BAB

Word Study

Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.

Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

John 12:10 Interlinear (Deep Study)

BIB

GRK εβουλευσαντο δε οι αρχιερεις ινα και τον λαζαρον αποκτεινωσιν

εβουλευσαντο bouleuō G1011 to plan Verb-ADI-3P

δε de G1161 then Conj

οι ho G3588 the/this/who Art-NPM

αρχιερεις archiereus G749 high-priest Noun-NPM

ινα hina G2443 in order that/to Conj

και kai G2532 and Conj

τον ho G3588 the/this/who Art-ASM

λαζαρον Lazaros G2976 [father of Lazarus] Noun-ASM

αποκτεινωσιν apokteinō G615 to kill Verb-AAS-3P

Greek Word Study

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Greek Word Reference — John 12:10

εβουλευσαντο bouleuō G1011 "to plan" Verb-ADI-3P

To plan or deliberate, as in Luke 14:31 where a king considers going to war. It involves careful thought or consideration before making a decision. This word is used in Acts 5:33 and 27:39.

Definition: βουλεύω (βουλή), [in LXX chiefly for יעץ ;] to take counsel, deliberate, resolve. In mid., __1. to take counsel with oneself, consider: before εἰ, Luk.14:31. __2. to determine with oneself, resolve: with inf., Act.5:33 27:39; with accusative, 2Co.1:17; before ἵνα, Jhn.11:53 12:10 (cf. παρα-, συμ-).† (AS)

Usage: Occurs in 6 NT verses. KJV: consult, take counsel, determine, be minded, purpose See also: 2 Corinthians 1:17; Acts 27:39; Luke 14:31.

δε de G1161 "then" Conj

This is a conjunction that means and, but, or then, used to connect ideas like in Matthew 1:2 and 2 Corinthians 6:15.

Definition: δέ (before vowels δ᾽; on the general neglect of the elision in NT, see WH, App., 146; Tdf., Pr., 96), post-positive conjunctive particle; __1. copulative, but, in the next place, and, now (Abbott, JG, 104): Mat.1:2ff., 2Co.6:15, 16, 2Pe.1:5-7; in repetition for emphasis, Rom.3:21, 22, 9:30, 1Co.2:6, Gal.2:2, Php.2:8; in transition to something new, Mat.1:18, 2:19, Luk.13:1, Jhn.7:14, Act.6:1, Rom.8:28, 1Co.7:1 8:1, al.; in explanatory parenthesis or addition, Jhn.3:19, Rom.5:8, 1Co.1:12, Eph.2:4, 5:32, al.; ὡς δέ, Jhn.2:9; καὶ . . . δέ, but also, Mat.10:18, Luk.1:76, Jhn.6:51, Rom.11:23, al.; καὶ ἐὰν δέ, yea even if, Jhn.8:16. __2. Adversative, but, on the other hand, prop., answering to a foregoing μέν (which see), and distinguishing a word or clause from one preceding (in NT most frequently without μέν; Bl., §77, 12): ἐὰν δέ, Mat.6:14, 23, al.; ἐγὼ (σὺ, etc.) δέ, Mat.5:22, 6:6, Mrk.8:29, al.; ὁ δέ, αὐτὸς δέ, Mrk.1:45, Luk.4:40, al.; after a negation, Mat.6:19, 20, Rom.3:4, 1Th.5:21, al. (AS)

Usage: Occurs in 2552 NT verses. KJV: also, and, but, moreover, now (often unexpressed in English) See also: 1 Corinthians 1:10; 1 Corinthians 12:9; 1 Peter 1:7.

οι ho G3588 "the/this/who" Art-NPM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

αρχιερεις archiereus G749 "high-priest" Noun-NPM

The high-priest was a top Jewish leader, and Jesus is also called the high-priest in Hebrews 2:17 and 3:1. This term refers to the main priest in the Jewish temple. In the Bible, it is used in Mark 2:26 and 14:47.

Definition: ἀρχιερεύς, -έως, ὁ, [in LXX for כּ'' הָרֹאשׁ,כּ'' הַגָּדוֹל ,כּהֵן ;] __1. high-priest: Mrk.2:26 14:47, al.; of Christ: Heb.2:17 3:1, al. __2. In pl., chief priests, including ex-high-priests and members of high-priestly families: Mat.2:4, Mrk.8:31, al. (Cremer, 294; DCG, i, 297f.; MM, see word). (AS)

Usage: Occurs in 119 NT verses. KJV: chief (high) priest, chief of the priests See also: Acts 4:6; Luke 3:2; Hebrews 2:17.

ινα hina G2443 "in order that/to" Conj

This word means 'in order that' or 'to', showing purpose or result, as seen in Acts 19:4 and Romans 11:31. It's used to express a goal or outcome. In Ephesians 1:17, it's used to describe a purpose.

Definition: ἵνα, __I. adverb (poët., Hom., al.), __1. of place, where, whither. __2. of circumstance, when. __II. Conjunction, __1. prop., final, denoting purpose or end (cl.), that, in order that, usually the first word in the clause, but sometimes (cl. also) preceded by an emphatic word (Act.19:4, Rom.11:31 (?), Gal.2:10, al.); __(a) with optative (so in cl. after historic tenses): after a pres., Eph.1:17 (but WH, mg., subjc.; see Burton, §225, Rem., 2); __(b) with subjc.: after a pres., Mrk.4:21, Luk.6:34, Jhn.3:15, Act.2:25, Rom.1:11, al.; after a pf., Mat.1:22, Jhn.5:23 1Co.9:22, al.; after an imperat. (present or aor.), Mat.7:1, Mrk.11:25, Jhn.10:38, 1Co.7:5, al.; after a delib. subjc., Mrk.1:38, al.; after a fut., Luk.16:4, Jhn.14:3, 1Co.15:28, al.; after historic tenses (where optative in cl.; WM, 359f.; M, Pr., 196f.), Mrk.6:41 (impf.), Jhn.4:8 (plpf.), Mrk.3:14 (aor.), al.; __(with) in late writers (M, Pr., 35; Burton, §§198, 199), with indic., fut: Luk.20:10, 1Pe.3:1, al.; __(d) as often in eccl. writers (Thayer, see word), with indic. pres.: 1Co.4:6, Gal.4:17, al. (?; but V. Burton, §198, Rem.); __(e) εἰς (διὰ) τοῦτο, ἵνα: Jhn.18:37, 1Ti.1:16, al.; τούτου χάριν, Tit.1:5; __(f) elliptical constructions: omission of the principal verb, Jhn.1:8, 2Th.3:9, 1Jn.2:19, al.; of the final verb, Rom.4:16, 2Co.8:13, al. __2. In late writers, definitive, = inf. (WM, 420; Bl, §69, 1), that; __(a) after verbs of wishing, caring, striving, etc.: θέλω, Mat.7:12, al.; ζητῶ, 1Co.4:2 14:12; ζηλόω, 1Co.14:1, al.; __(b) after verbs of saying, asking, exhorting: εἰπεῖν, Mat.4:3, al.; ἐρωτῶ, Mrk.7:26, al.; παρακαλῶ, Mat.14:36, 1Co.1:10, al., etc.; __(with) after words expressing expediency, etc.: συμφέρει, Mat.18:6, Jhn.11:50, al.; ἱκανός, Mat.8:8, Luk.7:6; χρείαν ἔχω, Jhn.2:25, al, etc.; __(d) after substantives, adding further definition: ὥρα, Jhn.12:23 13:1; χρόνος, Rev.2:21; συνήθεια, Jhn.18:39; μισθός, 1Co.9:18. __3. In late writers, ecbatic, denoting the result, = ὥστε, that, so that (M, Pr., 206ff.; WM, 572; Bl., §69, 3; Burton, §223): Rom.11:11, 1Co.7:29, 1Th.5:4, al. (but see Thayer, see word); so with the formula referring to the fulfilment of prophecy, ἵνα πληρωθῇ, Mat.1:22 2:14, Jhn.13:18, al. (AS)

Usage: Occurs in 626 NT verses. KJV: albeit, because, to the intent (that), lest, so as, (so) that, (for) to See also: 1 Corinthians 1:10; 1 Timothy 5:20; 1 Peter 1:7.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

τον ho G3588 "the/this/who" Art-ASM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

λαζαρον Lazaros G2976 "[father of Lazarus]" Noun-ASM

Lazarus was a common name in biblical times, most notably referring to the friend of Jesus who was raised from the dead in John 11. Another Lazarus was a beggar in one of Jesus' parables in Luke 16.

Definition: Λάζαρος, -ου, ὁ colloquial abbreviation of Ἐλεαζάρ (άζαρος), which see), Lazarus; __1. of Bethany: Jhn.11:1 ff. Jhn.12:1-2, 9-10 12:17. __2. The beggar in the parable: Luk.16:20, 23-25.† (AS)

Usage: Occurs in 15 NT verses. KJV: Lazarus See also: John 11:1; John 12:2; Luke 16:25.

αποκτεινωσιν apokteinō G615 "to kill" Verb-AAS-3P

To kill means to destroy or take someone's life, like in Matthew 14:5 where Herod had John the Baptist killed. It can also be used figuratively to describe spiritual destruction.

Definition: ἀπο-κτείνω (also in late forms -κτέννω, Mat.10:28, a1., LTTr., -κτεννύω, Mrk.12:5, WH), [in LXX for הָרַג, מוּת ;] to kill: Mat.14:5, al.; before instr. ἐν (which see), Eph.2:16, Rev.2:23, al. Metaphorical: Rom.7:11; τ. ἔχθραν, Eph.2:16; τὸ γράμμα ἀποκτείνει 2Co.3:6 (on the perfective force of this verb, see M, Pr., 114) (AS)

Usage: Occurs in 72 NT verses. KJV: put to death, kill, slay See also: 1 Thessalonians 2:15; Mark 6:19; Revelation 2:13.

Study Notes — John 12:10

Show Verse Quote Highlights

Context
Cross References
John 12:10 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on John 12:10
Jamieson-Fausset-Brown on John 12:10
Matthew Poole's Commentary on John 12:10
Trapp's Commentary on John 12:10
Ellicott's Commentary on John 12:10
Adam Clarke's Commentary on John 12:10
Cambridge Bible on John 12:10
Barnes' Notes on John 12:10
Whedon's Commentary on John 12:10
Sermons on John 12:10

Context — The Plot to Kill Lazarus

8The poor you will always have with you, but you will not always have Me.” 9Meanwhile a large crowd of Jews learned that Jesus was there. And they came not only because of Him, but also to see Lazarus, whom He had raised from the dead.

10So the chief priests made plans to kill Lazarus as well,

11for on account of him many of the Jews were deserting them and believing in Jesus. 12The next day the great crowd that had come to the feast heard that Jesus was coming to Jerusalem.

Cross References

	Reference	Text (BSB)
1	Luke 16:31	Then Abraham said to him, ‘If they do not listen to Moses and the prophets, they will not be persuaded even if someone rises from the dead.’”
2	Matthew 2:16	When Herod saw that he had been outwitted by the Magi, he was filled with rage. Sending orders, he put to death all the boys in Bethlehem and its vicinity who were two years old and under, according to the time he had learned from the Magi.
3	John 11:47–53	Then the chief priests and Pharisees convened the Sanhedrin and said, “What are we to do? This man is performing many signs. If we let Him go on like this, everyone will believe in Him, and then the Romans will come and take away both our place and our nation.” But one of them, named Caiaphas, who was high priest that year, said to them, “You know nothing at all! You do not realize that it is better for you that one man die for the people than that the whole nation perish.” Caiaphas did not say this on his own. Instead, as high priest that year, he was prophesying that Jesus would die for the nation, and not only for the nation, but also for the scattered children of God, to gather them together into one. So from that day on they plotted to kill Him.
4	Genesis 4:4–10	while Abel brought the best portions of the firstborn of his flock. And the LORD looked with favor on Abel and his offering, but He had no regard for Cain and his offering. So Cain became very angry, and his countenance fell. “Why are you angry,” said the LORD to Cain, “and why has your countenance fallen? If you do what is right, will you not be accepted? But if you refuse to do what is right, sin is crouching at your door; it desires you, but you must master it.” Then Cain said to his brother Abel, “Let us go out to the field.” And while they were in the field, Cain rose up against his brother Abel and killed him. And the LORD said to Cain, “Where is your brother Abel?” “I do not know!” he answered. “Am I my brother’s keeper?” “What have you done?” replied the LORD. “The voice of your brother’s blood cries out to Me from the ground.
5	Matthew 2:3–8	When King Herod heard this, he was disturbed, and all Jerusalem with him. And when he had assembled all the chief priests and scribes of the people, he asked them where the Christ was to be born. “In Bethlehem in Judea,” they replied, “for this is what the prophet has written: ‘But you, Bethlehem, in the land of Judah, are by no means least among the rulers of Judah, for out of you will come a ruler who will be the shepherd of My people Israel.’ ” Then Herod called the Magi secretly and learned from them the exact time the star had appeared. And sending them to Bethlehem, he said: “Go and search carefully for the Child, and when you find Him, report to me, so that I too may go and worship Him.”
6	Job 40:8–9	Would you really annul My justice? Would you condemn Me to justify yourself? Do you have an arm like God’s? Can you thunder with a voice like His?
7	John 11:57	But the chief priests and Pharisees had given orders that anyone who knew where He was must report it, so that they could arrest Him.
8	Ecclesiastes 9:3	This is an evil in everything that is done under the sun: There is one fate for everyone. Furthermore, the hearts of men are full of evil and madness while they are alive, and afterward they join the dead.
9	Exodus 10:3	So Moses and Aaron went to Pharaoh and told him, “This is what the LORD, the God of the Hebrews, says: ‘How long will you refuse to humble yourself before Me? Let My people go, so that they may worship Me.
10	Job 15:25–26	For he has stretched out his hand against God and has vaunted himself against the Almighty, rushing headlong at Him with a thick, studded shield.

John 12:10 Summary

[The chief priests wanted to kill Lazarus because he was a reminder of Jesus' power and authority, and they were afraid that more people would start following Jesus (John 12:11). This shows us that the chief priests were more concerned with their own power and status than with doing what was right, and it ultimately led to their downfall (Proverbs 16:18). As believers, we can learn from this verse to be mindful of our own hearts and motivations, and to make sure that we are not allowing pride or selfishness to guide our actions (1 Corinthians 10:12).]

Frequently Asked Questions

Why did the chief priests want to kill Lazarus?

The chief priests wanted to kill Lazarus because many Jews were believing in Jesus on account of him, as stated in John 12:11, which threatened their own power and influence, much like they felt threatened by Jesus Himself (John 11:53).

Wasn't Lazarus already resurrected from the dead, so what's the point of killing him again?

Yes, Lazarus was resurrected by Jesus, as seen in John 11:1-44, but the chief priests' plan to kill him was likely an attempt to eliminate a living testimony to Jesus' power and authority, and to prevent more people from believing in Him (John 12:11).

How does this verse relate to the rest of the Gospel of John?

This verse is part of a larger narrative in the Gospel of John, which highlights the growing opposition to Jesus and His message, ultimately leading to His crucifixion, as foretold in John 3:14-15 and fulfilled in John 19:16-37.

What does this verse teach us about the heart of man?

This verse reveals the sinful and hardened heart of the chief priests, who were more concerned with maintaining their power and status than with recognizing and submitting to God's plan, as seen in Romans 1:21 and Jeremiah 17:9.

Reflection Questions

What are some ways that I, like Lazarus, can be a living testimony to the power and love of Jesus in my own life?
How can I, like the Jews in John 12:11, respond to the testimony of others who have experienced God's grace and power?
In what ways am I, like the chief priests, resistant to the message and mission of Jesus, and how can I surrender those areas to Him?
What are some ways that I can, like Jesus, show love and compassion to those who are seeking to know Him, even in the face of opposition or persecution?

Gill's Exposition on John 12:10

But the chief priests,.... With the rest of the sanhedrim: consulted that they might put Lazarus also to death; as well as Jesus, and that for no other crime, but because he was raised from the dead

Jamieson-Fausset-Brown on John 12:10

But the chief priests consulted that they might put Lazarus also to death; But the chief priests consulted that they might put Lazarus also to death;

Matthew Poole's Commentary on John 12:10

Never was there a more unreasonable madness and rage, to justify the apostle’ s calling of the enemies of the gospel unreasonable men, . Suppose that Christ had broken the sabbath, or had spoken blasphemy, yet what had Lazarus done?

Trapp's Commentary on John 12:10

10 But the chief priests consulted that they might put Lazarus also to death; Ver. 10. That they might put Lazarus also to death] In malice is steeped the venom of all vices. What a giant like madness was this, to take up arms against heaven itself! to seek to kill a man, only because God had made him alive! was it not because they were even acted and agitated by the devil? Si videris aliquando persecutorem tuum nimis saevientem, scito quia ab accensore sue daemone perurgetur, saith Bernard. These Pharisees had sinned that sin to death; which made another, in the same case, wish that his wife and children and all the world might be damned together with him. (Mr Burr, Moses’ Choice.) Hacket at the gallows cried out, O heavenly God, show some miracle out of the cloud to convert these infidels and deliver me from mine enemies. But if not, I will set the heaven on fire, and with these hands pluck thee out of thy throne: and other speeches he used, more unspeakable. Camden’ s Elizabeth.

Ellicott's Commentary on John 12:10

(10) But the chief priests consulted.—The chief priests were for the most part Sadducees (Acts 5:17). They have been acting with the Pharisees from John 11:47 onwards. Their animus is shown in that, while no charge is brought against Lazarus, his life is a witness to the divinity of Him whom they have condemned to death, and a denial of their own doctrine that there is no resurrection (Acts 23:8). The words do not mean that they came to a final decision to put him to death, but that they took counsel on the matter, and watched their opportunity.

Adam Clarke's Commentary on John 12:10

Verse 10. Consulted that they might put Lazarus also to death.] As long as he lived they saw an incontestable proof of the Divine power of Christ; therefore they wished to put him to death, because many of the Jews, who came to see him through curiosity, became converts to Christ through his testimony. How blind were these men not to perceive that he who had raised him, after he had been dead four days, could raise him again though they had slain him a thousand times?

Cambridge Bible on John 12:10

10. But the chief priests] Nothing is here said about the Pharisees (comp. John 11:47; John 11:57), who are, however, not necessarily excluded. Both would wish to put Lazarus out of the way for the reason given in John 12:11 : but the chief priests, who were mostly Sadducees, would have an additional reason, in that Lazarus was a living refutation of their doctrine that ‘there is no resurrection’ (Acts 23:8). See on John 11:57.put Lazarus also to death] Whatever may be true about John 11:53, we must not suppose that this verse implies a formal sentence of death: it does not even imply a meeting of the Sanhedrin.These repeated references to the raising of Lazarus (John 11:45; John 11:47, John 12:1; John 12:9-10; John 12:17) greatly strengthen the historical evidence for the miracle. They are quite inconsistent with the theory either of a misunderstanding or of deliberate fraud.

Barnes' Notes on John 12:10

That they might put Lazarus also to death - When men are determined not to believe the gospel, there is no end to the crimes to which they are driven.

Whedon's Commentary on John 12:10

§ 120.—SUPPER AND AT BETHANY, John 12:2-11.See notes on Matthew 26:6-16; Mark 14:3-9.

Sermons on John 12:10

	Sermon	Description
	Gospel of John (Study 24 of 24, Chap 11 Cont) by G.W. North	The sermon transcript discusses the importance of not building anything of wood, hay, and stubble, but instead allowing the Lord to work and have His way. The speaker emphasizes th
	(Revelation - Part 2): A Prognosis of Events by A.W. Tozer	In this sermon, the preacher talks about the importance of being prepared for the second coming of Jesus Christ. He uses a story about a boy who eagerly awaits his father's return
	The Potter's House by Leonard Ravenhill	In this sermon, the speaker discusses the marvels of technology, specifically computers, and their limitations compared to the complexity of human beings. He reflects on the thinne
	Overcomers Will Reign in Christ by Zac Poonen	In this sermon, the speaker discusses the difference between the old covenant and the new covenant. He explains that in the old covenant, believers were treated like little childre
	The Church Is the Light by Zac Poonen	This sermon emphasizes the importance of building the church as a united body, not just focusing on individual Christianity. It highlights the sacrificial attitude needed to build
	The Birth of the Infant Lord by A.W. Tozer	In this sermon, the preacher discusses the three disasters that have engulfed the human race: total, moral, and spiritual disaster. He emphasizes the importance of understanding th
	At His Feet by Erlo Stegen	In this sermon, the speaker emphasizes the importance of understanding and sharing one's personal testimony of how they became a Christian. He expresses concern that many Christian