KJV: Now both the chief priests and the Pharisees had given a commandment, that, if any man knew where he were, he should shew it, that they might take him.
YLT: and both the chief priests and the Pharisees had given a command, that if any one may know where he is, he may shew it, so that they may seize him.
Darby: Now the chief priests and the Pharisees had given commandment that if any one knew where he was, he should make it known, that they might take him.
ASV: Now the chief priests and the Pharisees had given commandment, that, if any man knew where he was, he should show it, that they might take him.
| δεδώκεισαν | Had given |
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Parse: Verb, Pluperfect Indicative Active, 3rd Person Plural Root: διδῶ Sense: to give. |
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| δὲ | now |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| ἀρχιερεῖς | chief priests |
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Parse: Noun, Nominative Masculine Plural Root: ἀρχιερεύς Sense: chief priest, high priest. |
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| Φαρισαῖοι | Pharisees |
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Parse: Noun, Nominative Masculine Plural Root: Φαρισαῖος Sense: A sect that seems to have started after the Jewish exile. |
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| ἐντολὰς | a command |
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Parse: Noun, Accusative Feminine Plural Root: ἐντολή Sense: an order, command, charge, precept, injunction. |
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| ἵνα | that |
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Parse: Conjunction Root: ἵνα Sense: that, in order that, so that. |
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| τις | anyone |
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Parse: Interrogative / Indefinite Pronoun, Nominative Masculine Singular Root: τὶς Sense: a certain, a certain one. |
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| γνῷ | should know |
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Parse: Verb, Aorist Subjunctive Active, 3rd Person Singular Root: γινώσκω Sense: to learn to know, come to know, get a knowledge of perceive, feel. |
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| ποῦ | where |
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Parse: Adverb Root: ποῦ Sense: somewhere. |
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| ἐστιν | He is |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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| μηνύσῃ | he should show [it] |
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Parse: Verb, Aorist Subjunctive Active, 3rd Person Singular Root: μηνύω Sense: to disclose or make known something secret. |
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| ὅπως | so that |
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Parse: Conjunction Root: ὅπως Sense: how, that. |
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| πιάσωσιν | they might seize |
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Parse: Verb, Aorist Subjunctive Active, 3rd Person Plural Root: πιάζω Sense: to lay hold of. |
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Greek Commentary for John 11:57
The Sanhedrin. Had given commandment Past perfect active of διδωμι didōmi That he should shew it Sub-final ινα hina with first aorist active subjunctive of μηνυω mēnuō old verb to disclose, to report formally (Acts 23:30). If any man knew Third-class condition with εαν ean and second aorist active subjunctive of γινωσκω ginōskō Where he was Indirect question with interrogative adverb and present indicative εστιν estin retained like γνωι gnōi and μηνυσηι mēnusēi after the secondary tense δεδωκεισαν dedōkeisan That they might take him Purpose clause with οπως hopōs instead of ινα hina and first aorist active subjunctive of πιαζω piazō so often used before (John 7:44, etc.). [source]
Reverse Greek Commentary Search for John 11:57
Aorist middle indicative, indicating their puzzled state of mind. They have had no trouble in finding Jesus (John 11:57). Their problem now is how to take Jesus by subtilty and kill him The Triumphal Entry and the Tuesday debate in the temple revealed the powerful following that Jesus had among the crowds from Galilee. [source]
They had first planned to kill him at the feast (John 11:57), but the Triumphal Entry and great Tuesday debate (this very morning) in the temple had made them decide to wait till after the feast was over. It was plain that Jesus had too large and powerful a following. See note on Matthew 26:47. [source]
So John 21:10. The verb means to lay hold of, and is nowhere else used in the New Testament of taking fish. Elsewhere in this Gospel always of the seizure of Christ by the authorities (John 7:30, John 7:39, John 7:44; John 8:20; John 10:39; John 11:57). Of apprehending Peter and Paul (Acts 12:4; 2 Corinthians 11:32). Of the taking of the beast (Revelation 19:20). Of taking by the hand (Acts 3:7). [source]
See John 2:13 for the same phrase. This last passover was the time of destiny for Jesus. Before the passover to purify themselves Purpose clause with ινα hina and the first aorist active subjunctive of αγνιζω hagnizō old verb from αγνος hagnos (pure), ceremonial purification here, of course. All this took time. These came “from the country” (εκ της χωρας ek tēs chōras), from all over Palestine, from all parts of the world, in fact. John shifts the scene to Jerusalem just before the passover with no record of the way that Jesus came to Jerusalem from Ephraim. The Synoptic Gospels tell this last journey up through Samaria into Galilee to join the great caravan that crossed over into Perea and came down on the eastern side of the Jordan opposite Jericho and then marched up the mountain road to Bethany and Bethphage just beside Jerusalem. This story is found in Luke 17:11-19:28; Mark 10:1-52; Matt 19:1-20:34. John simply assumes the Synoptic narrative and gives the picture of things in and around Jerusalem just before the passover (John 11:56, John 11:57). [source]
Imperfect active of ζητεω zēteō and common ουν oun of which John is so fond. They were seeking Jesus six months before at the feast of tabernacles (John 7:11), but now they really mean to kill him. As they stood in the temple Perfect active participle (intransitive) of ιστημι histēmi a graphic picture of the various groups of leaders in Jerusalem and from other lands, “the knots of people in the Temple precincts” (Bernard). They had done this at the tabernacles (John 7:11-13), but now there is new excitement due to the recent raising of Lazarus and to the public order for the arrest of Jesus. That he will not come to the feast? The form of the question (indirect discourse after δοκειτε dokeite) assumes strongly that Jesus will not (ου μη ou mē double negative with second aorist active ελτηι elthēi from ερχομαι erchomai) dare to come this time for the reason given in John 11:57. [source]
First aorist middle indicative of βουλευω bouleuō old verb, seen already in John 11:53 which see. The whole Sanhedrin (John 7:32) had decided to put Jesus to death and had asked for information concerning him (John 11:57) that might lead to his arrest, but the Sadducees were specially active now to accomplish the death of Lazarus also Perhaps they argued that, if they should kill both Jesus and Lazarus, then Lazarus would remain dead. The raising of Lazarus has brought matters to a crisis. Incidentally, it may be observed that here we may see the reason why the Synoptics do not tell the story of the raising of Lazarus, if he was still living (cf. the case of Malchus‘s name in John 18:10). [source]
This group of the Jewish rulers (John 7:11, John 7:15, John 7:25.) was particularly hostile to Christ, though already the Sadducees had become critical (Matthew 16:6) and they join here First aorist active indicative of ακουω akouō with the genitive case and the descriptive participle of the vivid onomatopoetic verb γογγυζω gogguzō (John 7:12) now grown louder like the hum of bees. It was the defense of Jesus by a portion of the crowd (John 7:31) that irritated the Pharisees. Here the Pharisees take the initiative and enlist the Sadducees in the Sanhedrin (for this combination see John 7:45; John 11:47, John 11:57; Matthew 21:45; Matthew 27:62, the organized court) to send “officers” For υπηρετας hupēretas (temple police here) see John 7:45; John 18:3, John 18:12, John 18:22; John 19:6; Acts 5:22, Acts 5:26. For the word see Matthew 5:25; Luke 1:2, “an under rower” (υπο ερετης hupo class="translit"> eretēs), any assistant. [source]