King James Version:
(The Lord speaking is red text)
Nor consider that it is expedient for us, that one man should die for the people, and that the whole nation perish not.
Complete Jewish Bible:
You don’t see that it’s better for you if one man dies on behalf of the people, so that the whole nation won’t be destroyed.”
Berean Standard Bible:
You do not realize that it is better for you that one man die for the people than that the whole nation perish.”
American Standard Version:
nor do ye take account that it is expedient for you that one man should die for the people, and that the whole nation perish not.
KJV with Strong’s Numbers:
Nor{G3761} consider{G1260} that{G3754} it is expedient{G4851} for us{G2254}, that{G2443} one{G1520} man{G444} should die{G599} for{G5228} the people{G2992}, and{G2532} that the whole{G3650} nation{G1484} perish{G622} not{G3361}.
Cross-References (KJV):
John 18:14
- Now Caiaphas was he, which gave counsel to the Jews, that it was expedient that one man should die for the people.
Luke 24:46
- And said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day:
Romans 3:8
- And not [rather], (as we be slanderously reported, and as some affirm that we say,) Let us do evil, that good may come? whose damnation is just.
John 11:48
- If we let him thus alone, all [men] will believe on him: and the Romans shall come and take away both our place and nation.
John 19:12
- And from thenceforth Pilate sought to release him: but the Jews cried out, saying, If thou let this man go, thou art not Caesar's friend: whosoever maketh himself a king speaketh against Caesar.
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Commentary for John 11:50
John 11:50 is a statement made by Caiaphas, the high priest during the time of Jesus' ministry. The verse reads, "Nor consider that it is expedient for us, that one man should die for the people, and that the whole nation perish not." This verse is set within the broader context of the increasing tension between Jesus and the Jewish religious leaders, who are becoming increasingly threatened by His growing influence and His challenges to their authority.
In this verse, Caiaphas is not speaking out of a noble desire to protect the nation, but rather out of political expediency. He is advocating for the execution of Jesus, arguing that it is better for one man to die than for the entire nation of Israel to face potential Roman retribution due to Jesus' actions and the potential messianic movement He could incite. Caiaphas's logic is that by killing Jesus, they could prevent a larger conflict that might result in the loss of Jewish autonomy under Roman rule.
Historically, the Jewish leaders were concerned that Jesus' popularity and claims of messiahship might provoke the Romans to harshly intervene, possibly even revoking the relative independence of the Jewish leadership and the temple system. Caiaphas's words, though intended for self-preservation, ironically align with the Gospel's theological perspective that Jesus' death was indeed for the greater good—though in a much different sense than Caiaphas intended. In the Christian understanding, Jesus' death is seen as a sacrifice for the sins of humanity, a theme that is central to Christian soteriology (the study of salvation).
The verse also reflects the political turmoil of the time, as the Jews lived under Roman occupation and any perceived threat to the empire's control could have severe consequences. Caiaphas's statement, therefore, captures the complex interplay of religious authority, political survival, and the unfolding of divine providence as understood by the early Christian community. John's Gospel portrays Caiaphas as unwittingly prophesying about Jesus' death, which would indeed lead to the salvation of many, thus giving his politically motivated words a deeper theological significance.
*This commentary is produced by Microsoft/WizardLM-2-8x22B AI model
Strong's Numbers and Definitions:
Note: H = Hebrew (OT), G = Greek (NT)
- Strong's Number: G3761
There are 125 instances of this translation in the Bible
Lemma: οὐδέ
Transliteration: oudé
Pronunciation: oo-deh'
Description: from οὐ and δέ; not however, i.e. neither, nor, not even:--neither (indeed), never, no (more, nor, not), nor (yet), (also, even, then) not (even, so much as), + nothing, so much as. - Strong's Number: G1260
There are 15 instances of this translation in the Bible
Lemma: διαλογίζομαι
Transliteration: dialogízomai
Pronunciation: dee-al-og-id'-zom-ahee
Description: from διά and λογίζομαι; to reckon thoroughly, i.e. (genitive case) to deliberate (by reflection or discussion):--cast in mind, consider, dispute, muse, reason, think. - Strong's Number: G3754
There are 1189 instances of this translation in the Bible
Lemma: ὅτι
Transliteration: hóti
Pronunciation: hot'-ee
Description: neuter of ὅστις as conjunction; demonstrative, that (sometimes redundant); causative, because:--as concerning that, as though, because (that), for (that), how (that), (in) that, though, why. - Strong's Number: G4851
There are 17 instances of this translation in the Bible
Lemma: συμφέρω
Transliteration: symphérō
Pronunciation: soom-fer'-o
Description: from σύν and φέρω (including its alternate); to bear together (contribute), i.e. (literally) to collect, or (figuratively) to conduce; especially (neuter participle as a noun) advantage:--be better for, bring together, be expedient (for), be good, (be) profit(-able for). - Strong's Number: G2254
There are 167 instances of this translation in the Bible
Lemma: ἡμῖν
Transliteration: hēmîn
Pronunciation: hay-meen'
Description: dative case plural of ἐγώ; to (or for, with, by) us:--our, (for) us, we. - Strong's Number: G2443
There are 535 instances of this translation in the Bible
Lemma: ἵνα
Transliteration: hína
Pronunciation: hin'-ah
Description: probably from the same as the former part of ἑαυτοῦ (through the demonstrative idea; compare ὁ); in order that (denoting the purpose or the result):--albeit, because, to the intent (that), lest, so as, (so) that, (for) to. Compare ἵνα μή. - Strong's Number: G1520
There are 235 instances of this translation in the Bible
Lemma: εἷς
Transliteration: heîs
Pronunciation: hice
Description: a primary numeral; one:--a(-n, -ny, certain), + abundantly, man, one (another), only, other, some. See also εἷς καθ’ εἷς, μηδείς, μία, οὐδείς. - Strong's Number: G444
There are 614 instances of this translation in the Bible
Lemma: ἄνθρωπος
Transliteration: ánthrōpos
Pronunciation: anth'-ro-pos
Description: from ἀνήρ and (the countenance; from ὀπτάνομαι); man-faced, i.e. a human being:--certain, man. - Strong's Number: G599
There are 99 instances of this translation in the Bible
Lemma: ἀποθνήσκω
Transliteration: apothnḗskō
Pronunciation: ap-oth-nace'-ko
Description: from ἀπό and θνήσκω; to die off (literally or figuratively):--be dead, death, die, lie a-dying, be slain (X with). - Strong's Number: G5228
There are 144 instances of this translation in the Bible
Lemma: ὑπέρ
Transliteration: hypér
Pronunciation: hoop-er'
Description: a primary preposition; "over", i.e. (with the genitive case) of place, above, beyond, across, or causal, for the sake of, instead, regarding; with the accusative case superior to, more than:--(+ exceeding, abundantly) above, in (on) behalf of, beyond, by, + very chiefest, concerning, exceeding (above, -ly), for, + very highly, more (than), of, over, on the part of, for sake of, in stead, than, to(-ward), very. In the comparative, it retains many of the above applications. - Strong's Number: G2992
There are 139 instances of this translation in the Bible
Lemma: λαός
Transliteration: laós
Pronunciation: lah-os'
Description: apparently a primary word; a people (in general; thus differing from δῆμος, which denotes one's own populace):--people. - Strong's Number: G2532
There are 5212 instances of this translation in the Bible
Lemma: καί
Transliteration: kaí
Pronunciation: kahee
Description: apparently, a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words:--and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet. - Strong's Number: G3650
There are 99 instances of this translation in the Bible
Lemma: ὅλος
Transliteration: hólos
Pronunciation: hol'-os
Description: a primary word; "whole" or "all", i.e. complete (in extent, amount, time or degree), especially (neuter) as noun or adverb:--all, altogether, every whit, + throughout, whole. - Strong's Number: G1484
There are 152 instances of this translation in the Bible
Lemma: ἔθνος
Transliteration: éthnos
Pronunciation: eth'-nos
Description: probably from ἔθω; a race (as of the same habit), i.e. a tribe; specially, a foreign (non-Jewish) one (usually, by implication, pagan):--Gentile, heathen, nation, people. - Strong's Number: G622
There are 86 instances of this translation in the Bible
Lemma: ἀπόλλυμι
Transliteration: apóllymi
Pronunciation: ap-ol'-loo-mee
Description: from ἀπό and the base of ὄλεθρος; to destroy fully (reflexively, to perish, or lose), literally or figuratively:--destroy, die, lose, mar, perish. - Strong's Number: G3361
There are 602 instances of this translation in the Bible
Lemma: μή
Transliteration: mḗ
Pronunciation: may
Description: a primary particle of qualified negation (whereas οὐ expresses an absolute denial); (adverb) not, (conjunction) lest; also (as an interrogative implying a negative answer (whereas οὐ expects an affirmative one)) whether:--any but (that), X forbear, + God forbid, + lack, lest, neither, never, no (X wise in), none, nor, (can-)not, nothing, that not, un(-taken), without. Often used in compounds in substantially the same relations. See also ἐὰν μή, ἵνα μή, οὐ μή, μῆκος, μηκύνω, μήν, μὴ οὐκ.