John 12:44-50

44 Ἰησοῦς δὲ ἔκραξεν καὶ εἶπεν· ὁ πιστεύων εἰς ἐμὲ οὐ πιστεύει εἰς ἐμὲ ἀλλὰ εἰς τὸν πέμψαντά με,

And Jesus cried out and said, "The one who believes in me does not believe in me but in the one who sent me, 45 καὶ ὁ θεωρῶν ἐμὲ θεωρεῖ τὸν πέμψαντά με. 

And the who sees me sees the one who sent me.

46 ἐγὼ φῶς εἰς τὸν κόσμον ἐλήλυθα, ἵνα πᾶς ὁ πιστεύων εἰς ἐμὲ ἐν τῇ σκοτίᾳ μὴ μείνῃ. 

I came as the light into the world, in order that all who believe in me may not remain in darkness

47 καὶ ἐάν τίς μου ἀκούσῃ τῶν ῥημάτων καὶ μὴ φυλάξῃ, ἐγὼ οὐκ ρίνω αὐτόν· οὐ γὰρ ἦλθον ἵνα κρίνω τὸν κόσμον, ἀλλ’ ἵνα σώσω τὸν κόσμον. 

But if someone may hear my word and not keep it, I will not judge him, for I came not in order 

that I may judge the world but in order that I may save the world.

48 ὁ ἀθετῶν ἐμὲ καὶ μὴ λαμβάνων τὰ ῥήματά μου ἔχει τὸν κρίνοντα αὐτόν· ὁ λόγος ὃν ἐλάλησα, ἐκεῖνος κρινεῖ αὐτὸν τῇ ἐσχάτῃ ἡμέρᾳ· 

The one who rebells against me and does not receive my word, he has one who judges him, the word which I have spoken, that judges him in the last day.

49 ὅτι ἐγὼ ἐξ ἐμαυτοῦ οὐκ ἐλάλησα, ἀλλ’ ὁ πέμψας με πατὴρ αὐτός μοι ἐντολὴν δέδωκεν τί εἴπω καὶ τί λαλήσω. 

Because I do not speak from my self, but the one who sent me, my Father, he has given me a command what I may speak and what I may say.

ndirect discourse... Indirect question retaining the deliberative subjunctive (second aorist active eipoœ, first aorist active laleœsoœ). Meyer and Westcott take eipoœ to refer to the content and laleœsoœ more to the varying manner of delivery.

50 καὶ οἶδα ὅτι ἡ ἐντολὴ αὐτοῦ ζωὴ αἰώνιός ἐστιν. ἃ οὖν ἐγὼ λαλῶ, καθὼς εἴρηκέν μοι ὁ πατήρ, οὕτως λαλῶ. 

And I know that His commandment is life everlasting. Therefore that which I speak,  just as my father  speaks, so I speak. 

John 12:21-43

20 Ἦσαν δὲ Ἕλληνές τινες ἐκ τῶν ἀναβαινόντων ἵνα προσκυνήσωσιν ἐν τῇ ἑορτῇ·
And there were certain Greeks among them coming up in order to worship in the feast. 
copy paste
21 οὗτοι οὖν προσῆλθον Φιλίππῳ τῷ
ἀπὸ Βηθσαϊδὰ τῆς Γαλιλαίας,
καὶ ἠρώτων αὐτὸν λέγοντες·κύριε, θέλομεν τὸν Ἰησοῦν ἰδεῖν.
Therefore these came to Philip who was from Bethsaida of Galilee,
and asked him saying, "Sir, we wish to see Jesus."
 Robertson stating respect and politeness being shown. Philip from Bethsaida on the Western side of Galilee, not eastern.
22 ἔρχεται Φίλιππος καὶ λέγει τῷ Ἀνδρέᾳ,
ἔρχεται Ἀνδρέας καὶ Φίλιππος καὶ λέγουσιν τῷ Ἰησοῦ.
Philip came and said to Andrew, Andrew and Philip came
and spoke to Jesus.
Andrew Greek named apostle/ The man who brought Simon to Jesus 1:41- All verbs being present a couple middle. But all used as dramatic present - Robertson.
23 ὁ δὲ Ἰησοῦς ἀποκρίνεται αὐτοῖς λέγων·
ἐλήλυθεν ἡ ὥρα ἵνα δοξασθῇ ὁ υἱὸς τοῦ ἀνθρώπου.
And Jesus answered them saying, "The hour has come  
in order for the son of man may be glorified. 
The hour has come - 2:4, 7:30, 8:20 and 13:1 - other sheep? -
24 ἀμὴν ἀμὴν λέγω ὑμῖν, ἐὰν μὴ ὁ κόκκος τοῦ σίτου
πεσὼν εἰς τὴν γῆν ἀποθάνῃ, αὐτὸς μόνος μένει·
ἐὰν δὲ ἀποθάνῃ, πολὺν καρπὸν φέρει. 
amen, amen, I say to you, except a seed of grain falls to the 
ground it may die, it remain alone; But if it dies, it bears 
much fruit. 
Negative 3rd condition - possible, supposable case,  or undetermined with second aorist active participle peson, pipto. - 3000 year old Egyptian wheat - alone and no fruit. 
Greeks have nothing like this in their Philosophy being sacrificial from death to life.
 25 ὁ φιλῶν τὴν ψυχὴν αὐτοῦ ἀπολλύει αὐτήν,
καὶ ὁ μισῶν τὴν ψυχὴν αὐτοῦ ἐν τῷ κόσμῳ τούτῳ
εἰς ζωὴν αἰώνιον φυλάξει αὐτήν. 
The one who loves his soul loses it, 
but the one who hates his soul in this world will keep it
into eternal life. 
26 ἐὰν ἐμοί τις διακονῇ, ἐμοὶ ἀκολουθείτω,
καὶ ὅπου εἰμὶ ἐγώ, ἐκεῖ καὶ ὁ διάκονος ὁ ἐμὸς ἔσται·
ἐάν τις ἐμοὶ διακονῇ, τιμήσει αὐτὸν ὁ πατήρ. 
If someone serves me, he must follow me, and where I am
there also the one who serves me will be. If some one serves
me, my father will honor him. 
Conditional use 3rd class, with subjunctive present active. Keep on serving with dative moi. Associative dative instrument me?
27 νῦν ἡ ψυχή μου τετάρακται, καὶ τί εἴπω;
πάτερ, σῶσόν με ἐκ τῆς ὥρας ταύτης;
ἀλλὰ διὰ τοῦτο ἦλθον εἰς τὴν ὥραν ταύτην· 
Now my soul is troubled, and what should I say?
Father, save me from this hour? But because of this 
I came into this hour.
Robertson soul same as spirit 13:21. Perfect passive indicative of tarasso. 
What should I say? Deliberative subjunctive which expresses vividly “a genuine, if momentary indecision” (Bernard). This is not John's answer for Gethsemane. But still troubled soul.  28 πάτερ, δόξασόν σου τὸ ὄνομα.
ἦλθεν οὖν φωνὴ ἐκ τοῦ οὐρανοῦ·
καὶ ἐδόξασα καὶ πάλιν δοξάσω.
Father, glorify your name. Therefore came a voice out of heaven, 
And I have glorified it and I will glorify it again.
first glorify is imperative mood, second and third are 1 person aorist and future. I person aorist with personal ending? 29 ὁ οὖν ὄχλος ὁ ἑστὼς ἀκούσας ἔλεγεν
βροντὴν γεγονέναι· ἄλλοι ἔλεγον·
ἄγγελος αὐτῷ λελάληκεν.
Therefore the crowd which was standing,  heard,  they said had thundered. Others said an 
angel had spoken.
Indirect discourse ginomai - perfect active infinitive.- accusative of general reference "Mk 3:17 that thunder came to pass" Acts 9:7 and 22:9 
30 ἀπεκρίθη Ἰησοῦς καὶ εἶπεν·
οὐ δι’ ἐμὲ ἡ φωνὴ αὕτη γέγονεν ἀλλὰ δι’ ὑμᾶς.
Jesus answered and said, "The voice did not happen for me but for you."
Seeming contradiction to what was just said 28,29. Bernard thinks an interpolation. Why do we always go there? Robertson exaggeration. What about simply that Jesus was talking to the disciples?  31 νῦν κρίσις ἐστὶν τοῦ κόσμου τούτου·
νῦν ὁ ἄρχων τοῦ κόσμου τούτου ἐκβληθήσεταιἔξω,
Now is judgement of this world, now the ruler of this world is being cast all the way out.  
No article, Krisis - ex - all the way out. Future passive of ekballo 32 κἀγὼ ἐὰν ὑψωθῶ ἐκ τῆς γῆς,
πάντας ἑλκύσω πρὸς ἐμαυτόν.
And I if I be lifted up from the earth, I will draw everyone to myself. 
Proleptic use of ego - anticipating argument resistance, 3rd conditional, undetermined with prospect. with ean and 1st aorist subjunctive. 3:14 word used of the brazen snake, also 8:28. Westcott presses for ek instead of pros pushing for ascension rather than Cross.  33 τοῦτο δὲ ἔλεγεν σημαίνων
ποίῳ θανάτῳ ἤμελλεν ἀποθνῄσκειν.
And this he said signifying what kind of death about to die.
Indirect discourse with imperfect rather than future and infinitive rather than present? 34 ἀπεκρίθη οὖν αὐτῷ ὁ ὄχλος, ἡμεῖς ἠκούσαμεν
ἐκ τοῦ νόμου ὅτι ὁ Χριστὸς μένει εἰς τὸν αἰῶνα,
καὶ πῶς λέγεις σὺ ὅτι δεῖ ὑψωθῆναι τὸν υἱὸν
τοῦ ἀνθρώπου; τίς ἐστιν οὗτος ὁ υἱὸς τοῦ ἀνθρώπου;
Therefore the crowd answered to him, we heard from the law
that the Christ remains forever and how do you say that 
 the son of man must be lifted up? Who is this son of man?
No connection with Messiah and son of man? - Bernard
35 εἶπεν οὖν αὐτοῖς ὁ Ἰησοῦς·
ἔτι μικρὸν χρόνον τὸ φῶς ἐν ὑμῖν ἐστιν.
περιπατεῖτε ὡς τὸ φῶς ἔχετε, ἵνα μὴ σκοτία ὑμᾶς καταλάβῃ·
καὶ ὁ περιπατῶν ἐν τῇ σκοτίᾳ οὐκ οἶδεν ποῦ ὑπάγει.
Therefore Jesus said to them yet a little time the light is with you.
Walk while you have the light, in order that darkness may not come down on you
and the one who is walking in the darkness may not know how to go. 
Chronon accusative of time. Purpose hina clause with verb used as overtaken as in 1 Thess. 5:4. Same language in 1 john 2:11.
36 ὡς τὸ φῶς ἔχετε, πιστεύετε εἰς τὸ φῶς,
ἵνα υἱοὶ φωτὸς γένησθε. Ταῦτα ἐλάλησεν
Ἰησοῦς, καὶ ἀπελθὼν ἐκρύβη ἀπ’ αὐτῶν.
While you have the light, believe in the light, in order
That you may become sons of the light. These things Jesus said
and and he was going away to hide from them. 
Hina purpose clause, second aorist of ginomai.
Ephesians 5:8 so 'sons of light" - Rejected by Robertson because of qumram propaganda
Also see 1 Thess.  5:5 similar to this set of passage.
37 τοσαῦτα δὲ αὐτοῦ σημεῖα πεποιηκότος
ἔμπροσθεν αὐτῶν οὐκ ἐπίστευον εἰς αὐτόν,
But he had done so great his signs in front of them yet they did not believe in him, 
38 ἵνα ὁ λόγος Ἡσαΐου τοῦ προφήτου πληρωθῇ,
ὃν εἶπεν· κύριε, τίς ἐπίστευσεν τῇ ἀκοῇ ἡμῶν;
καὶ ὁ βραχίων κυρίου τίνι ἀπεκαλύφθη;
in order that the word of Isaiah the prophet might be fulfilled, 
who said, "Lord, who believed our report? And to whom has the arm of the Lord been revealed?
Believed takes a dative for D.O. - hina with aorist passive subjunctive - telic force as design but hina used in NT with result or purpose - Next verse adds weight to design
39 διὰ τοῦτο οὐκ ἠδύναντο πιστεύειν,
ὅτι πάλιν εἶπενἩσαΐας·
Because of this they were not able to believe, that 
again Isaiah said,  
(double augment on imperfect?- Rob) because of this (cause) also double meaning on touto previous verse and on next. and reinforcing design
40 τετύφλωκεν αὐτῶν τοὺς ὀφθαλμοὺς
καὶ ἐπώρωσεν αὐτῶν τὴν καρδίαν,
ἵνα μὴ ἴδωσιν τοῖς ὀφθαλμοῖς καὶ νοήσωσιν
τῇ καρδίᾳ καὶ στραφῶσιν, καὶ ἰάσομαι αὐτούς.
He has blinded their eyes, and hardened their hearts, in order
that they may not see with their eyes and understand with their hearts and 
they may turn and I would heal them. 
Old causative verb "to make blind", perfect act. ind.- 

 He hath blinded (tetuphloœken). Perfect active indicative of tuphlooœ, old causative verb to make blind (from tuphlos, blind), in N.T. only here, 2 Cor. 4:4; 1 John 2:11. He hardened (epoœroœsen). First aorist active indicative of poœrooœ, a late causative verb (from poœros, hard skin), seen already in Mark 6:52, etc. This quotation is from Isa. 6:10 and differs from the LXX. Lest they should see (hina meœ idoœsin). Negative purpose clause with hina meœ instead of meœpote (never used by John) of the LXX. Matthew (Matt. 13:15) has meœpote and quotes Jesus as using the passage as do Mark (Mark 4:12) and Luke (Luke 8:10). Paul quotes it again (Acts 28:26) to the Jews in Rome. In each instance the words of Isaiah are interpreted as forecasting the doom of the Jews for rejecting the Messiah. Matthew (Matt. 13:15) has sunoœsin where John has noeœsoœsin (perceive), and both change from the subjunctive to the future (kai iasomai), “And I should heal them.” John has here straphoœsin (second aorist passive subjunctive of strephoœ) while Matthew reads epistrepsoœsin (first aorist active of epistrephoœ). robertson.

41ταῦτα εἶπεν Ἡσαΐας, ὅτι εἶδεν τὴν δόξαν αὐτοῦ,
καὶ ἐλάλησεν περὶ αὐτοῦ.
These thing Esaias said, since (because)  he saw His glory and spoke concerning Him.
hoti -because, not - hote when. Isaiah saw the Messiah as did Abraham (8:56). 42 ὅμως μέντοι καὶ ἐκ τῶν ἀρχόντων πολλοὶ ἐπίστευσαν
εἰς αὐτόν, ἀλλὰ διὰ τοὺς Φαρισαίους οὐχ ὡμολόγουν,
ἵνα μὴ ἀποσυνάγωγοι γένωνται·
nevertheless yet many even of the rulers believed on him, but because of the Pharisees they did not confess, in order that they may not be thrown out of the synagogue.
omologos - confessed with lengthened omicron for augment.- Negative hina imperfect aprosunagogoi compared with punticular episteuosan
43 ἠγάπησαν γὰρ τὴν δόξαν τῶν ἀνθρώπων μᾶλλον ἤπερ τὴν δόξαν τοῦ θεοῦ.
For they loved the glory of man more than the glory of God.

John 12:1-20

1. Ὁ οὖν Ἰησοῦς πρὸ ἓξ ἡμερῶν τοῦ πάσχα ἦλθεν εἰς Βηθανίαν, ὅπου ἦν Λάζαρος, ὃν ἤγειρεν ἐκ νεκρῶν Ἰησοῦς.
Therefore Jesus six days before the Passover came to Bethany, where Lazarus was, whom Jesus rose from the dead.
Sun is copulative or transitional (Bernard and so) continue on the story. Before being pros like the Latin ante - each phrase explains the next. Builds tension as surly J & L being together would. This meal is probably the shabbot. 6 days before would put the feast beginning as some suggest on Thurs. special high sabbath, allowing J to stay in the grave thurs nite, fri nite and sat nite fulfilling prophecy.
2 ἐποίησαν οὖν αὐτῷ δεῖπνον ἐκεῖ, καὶ ἡ Μάρθα διηκόνει, ὁ δὲ Λάζαρος εἷς ἦν ἐκ τῶν ἀνακειμένων σὺν αὐτῷ.
Therefore they made dinner there for him, and Martha served, and Lazarus was the one reclining at the table with Him. (has anyone tried to eat like this?)
Sun being the transitional instead of the inferential. Argument over timing of dinner. Others put it later and have another woman anoint Jesus' feet. The chronology is hard to reconcile. Historians have a hard time justifying the dinners and anointing. John seemingly the one out of step. Can we simply say that time order was not necessarily of prime importance as word order not as important to Gks as to English.
Articulated participle, ablative after ek - Robertson. Simon the leper not bitter Simon.
3 ἡ οὖν Μαρία λαβοῦσα λίτραν μύρου νάρδου πιστικῆς πολυτίμου ἤλειψεν τοὺς πόδας τοῦ Ἰησοῦ καὶ ἐξέμαξεν ταῖς θριξὶν αὐτῆς τοὺς πόδας αὐτοῦ· ἡ δὲ οἰκία ἐπληρώθη ἐκ τῆς ὀσμῆς τοῦ μύρου. Therefore Maria took a pound of ointment of oil of nard, genuine and expensive, anointed the feet of Jesus and wiped with her hair his feet. And the house was being filled from the odor of the ointment. 

litran, L. libra, meaning about 12 ounces. Nard is the head or spike of an East Indian plant, very fragrant. Occurs also in Mark 14:3. Loose hair of Mary places her also in Luke 7 as the woman with loose morals. Head in Matt. not feet. Plutarch has both, head and feet. Several of the words appears here and in Mark 14. "wiped with her hair" dative of instrument - plural.4 λέγει δὲ Ἰούδας ὁ Ἰσκαριώτης, εἷς [ἐκ] τῶν μαθητῶν αὐτοῦ, ὁ μέλλων αὐτὸν παραδιδόναι,
And Judas the Iscariot one of his disciples the one who was about to betray him said, Because of 6:1 and 13:2, both father and son Iscariot, not the zealots. Rob. thinks Iscariot is Josh 15:25 tribe of Kerioth only non-Galilean in 12.
5 δια τί τοῦτο τὸ μύρον οὐκ ἐπράθη τριακοσίων δηναρίων καὶ ἐδόθη πτωχοῖς;
"Why was this ointment not sold for three hundred dinarius and give to poor (people)? "

for 300 dinarius - year's wage for laborer - genitive of price. No article "poor people" (Robertson)
6 εἶπεν δὲ τοῦτο οὐχ ὅτι περὶ τῶν πτωχῶν ἔμελεν αὐτῷ ἀλλ’ ὅτι κλέπτης23 ἦν καὶ τὸ γλωσσόκομον ἔχων τὰ βαλλόμενα ἐβάσταζεν. And he said this is not that he cared for the poor
but because he was a thief, and the had the money bag and carried what was put in it.
7 εἶπεν οὖν ὁἸησοῦς· ἄφες αὐτήν, ἵνα εἰς τὴν ἡμέραν τοῦ ἐνταφιασμοῦ μου τηρήσῃ αὐτό·
Therefore Jesus said, leave her alone, because (it was) perparation into the day of my burial. 
Idomatic see Robertson.
8 τοὺς πτωχοὺς γὰρ πάντοτε ἔχετε μεθ’ ἑαυτῶν, ἐμὲ δὲ οὐ πάντοτε ἔχετε.
For the poor you have with yourselves always, but me you do not always have.
Robertson claims this is malapropos when put next to Luke 7:35 ff. But man is named Simon who objects, Judas' father?
9 Ἔγνω οὖν ὁ ὄχλος πολὺς ἐκ τῶνἸουδαίων ὅτι ἐκεῖ ἐστιν, καὶ ἦλθον οὐ διὰ τὸν Ἰησοῦν μόνον, ἀλλ’ ἵνα καὶ τὸν Λάζαρον ἴδωσιν,ὃν ἤγειρεν ἐκ νεκρῶν.
Therefore much people of the Jews knew that he was there, and they were coming not because of Jesus alone, but also to see Lazarus, whom he raised from the dead.
Robertson claims idomatic ochlos polos as "common people" but this not verified by any, "much people" and article is part of the idomatic phrase.

10 ἐβουλεύσαντο δὲ οἱ ἀρχιερεῖς ἵνα καὶ τὸν Λάζαρον ἀποκτείνωσιν,
And the chief priests were counseling in order to kill Lazarus,
aorist 3 plural bouleuo; hina clause first aroist active subj. - Robertson points to this as reason Synoptics do not tell the story if Lazarus is still alive.
11 ὅτι πολλοὶ δι’ αὐτὸν ὑπῆγον τῶν Ἰουδαίων καὶ ἐπίστευον εἰς τὸν Ἰησοῦν.
because of him many of the Jews departed and believed in Jesus.
Causal use of Hoti - di' auton - "because of him" regular idiom
12 τῇ ἐπαύριον ὄχλος πολὺς ὁ ἐλθὼν εἰς τὴν ἑορτήν, ἀκούσαντες ὅτι ἔρχεται Ἰησοῦς εἰς Ἱεροσόλυμα,
On the morrow,  the great multitude the ones that were coming to the feast, hearing that Jesus was coming to Jerusalem,
tei epaurion, locative case, on the morrow, some supply day for tommorrow day or KJV next day, "the common people" or much people.
13 ἔλαβον τὰ βαΐα τῶν φοινίκων καὶ ἐξῆλθον εἰς ὑπάντησιν αὐτῷ, καὶ ἐκραύγαζον· ὡσαννά· εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου, καὶ ὁ βασιλεὺς τοῦ Ἰσραήλ.
They took branches of the palm trees and went out to meet him and called out, " Hosanna, Blessed is the one coming in the name of the Lord, and the King of Israel."
Lambano - second aroist - Baion Egyptian word - only here in NT but found in Papyria and 1 Mac. 13:51 - hosanna - transliteration of Hebrew for "save now"
14 εὑρὼν δὲ ὁ Ἰησοῦς ὀ νάριον ἐκάθισεν ἐπ’ αὐτό, καθώς ἐστιν γεγραμμένον·
And Jesus finding a young donkey(colt) sat on him, just as it is written,
Isaiah Ezekiels prophecy. euron - second aroist participle - diminitive of onou.
15 μὴ φοβοῦ, θυγάτηρ Σιών· ἰδοὺ ὁ βασιλεύς σου ἔρχεται, καθήμενος ἐπὶ πῶλον ὄνου.
"Fear not, daughter of Zion, Behold you king comes, sitting on a foal of a donkey."
Vocative case, Zach. 9:9.
16 ταῦτα οὐκ ἔγνωσαν αὐτοῦ οἱ μαθηταὶ τὸ πρῶτον, ἀλλ’ ὅτε ἐδοξάσθη Ἰησοῦς τότε ἐμνήσθησαν ὅτι ταῦτα ἦν ἐπ’ αὐτῷ γεγραμμένα καὶ ταῦτα ἐποίησαν αὐτῷ.
These things the disciples did not recognize at first but when Jesus was glorified then they remembered that these things were written about him and these things were done to him.
All second aroist, two passive - the use of tauta 3 times Bernard calls clumsy but Robertson good for clarification. Hind sight is 20x20
17 ἐμαρτύρει οὖν ὁ ὄχλος ὁ ὢν μετ’ αὐτοῦ ὅτι τὸν Λάζαρον ἐφώνησεν ἐκ τοῦ μνημείου καὶ ἤγειρεν αὐτὸν ἐκ νεκρῶν.
Therefore the crowd who was with him when he called Lazarus out of the tomb and raised him from the dead, continued testifiing. Singular verb with plural subject treated as a unit. The force of the imperfect allows for the crowd to "continue to spread the word" as the NIV states.
18 διὰ τοῦτο καὶ ὑπήντησεν αὐτῷ ὁ ὄχλος, ὅτι ἤκουσαν τοῦτο αὐτὸν πεποιηκέναι τὸ σημεῖον.
Because of this thing the crowd also met with him because they hear that he had done the signs.
The crowd from verse 13 not the one coming from Bethany. Two crowds.
19 οἱ οὖν Φαρισαῖοι εἶπαν πρὸς ἑαυτούς· θεωρεῖτε ὅτι οὐκ ὠφελεῖτε οὐδέν· ἴδε ὁ κόσμος ὀπίσω αὐτοῦ ἀπῆλθεν.
Therefore the Pharisees said to themsleves, "Look you gain nothing? Behold the whole world is going after him."
Theoreo - look perceived, - 2nd plural. present.
20 Ἦσαν δὲ Ἕλληνές τινες ἐκ τῶν ἀναβαινόντων ἵνα προσκυνήσωσιν ἐν τῇ ἑορτῇ·
And there were certain Greeks who went up in order to worship in the feast.
Not Hellenistic Jews but Greeks. anabaino -often used to refer to going to the feast. 

John 11:45-57

NOTE: Brown has John finishing one book at chapter 10:42. He credits Johannine community with the editorial addition since same voc., eyw eimi, personalities, etc. However the negative term toward "the Jews" changes. IN 11 and 12 Jews change from being hostile to something else. (same in viii 31) 
Problems of sequence are looked at by Brown. 
Luke may have been influenced by John and Lazarus story take from his own story of Lazarus.
Problem is the emphasis John puts on the story of Lazarus as cause for J. death.  Brown suggest more theology involved with death plans than actually involved with the raising of Laz. 
editing of story is the parathenital addition in 2 and 5. 
 Obvious parrallel of Jesus being the life an light to the world (chpt 1)
Arch. Ossuaries of Mary, Martha and Lazarus have been found together in a tomb near Bethany.(1945)
Only Luke has references to Jesus ministry in Judea.
The portrayal of M&M as redactions and additions on Brown and Bultmann especially on reason of underdeveloped story line for Mary miss the whole point, which is Mary's ability with her deep feelings to move Jesus into action setting the right atmosphere (could do not miracles in Naz.) Also see Lk x 38-42.
Finally Bultmann says "Jesus' works have their own hour"  303.
More a confession than a request (22) Bultmann
45 Πολλοὶ οὖν ἐκ τῶν Ἰουδαίων, οἱ ἐλθόντες 

πρὸς τὴν Μαριὰμ καὶ θεασάμενοι ἃ ἐποίησεν, 

ἐπίστευσαν εἰς αὐτόν· 

Therefore many of the Jews, who came to Mariam and saw what he did, 

believed in him. The agreement of "who" with "many" puts all of the Jews believing - Bernard. Brown doubts in unbelief, funny even if they see or hear or read of those being risen will not believe huh Brown. But it says some told the Pharisees  - this would be logical for a good Jew to tell his priest of something like this - it shows not intent of malice. Remember Mary only mentioned here. Possibly because they came from the house with Mary to Jesus.  

46 τινὲς δὲ ἐξ αὐτῶν ἀπῆλθον πρὸς τοὺς Φαρισαίους 

καὶ εἶπαν αὐτοῖς ἃ ἐποίησεν Ἰησοῦς. 

And some of them came to the Pharisees and told to them what Jesus did.

47 Συνήγαγον οὖν οἱ ἀρχιερεῖς καὶ οἱ Φαρισαῖοι συνέδριον, 

καὶ ἔλεγον· τί ποιοῦμεν, ὅτι οὗτος ὁ ἄνθρωπος 

πολλὰ ποιεῖ σημεῖα; 

Therefore chief priests and the Pharisees gather together a council,

and said, "What do we do? This man does so many signs."
Chief priests  only had the right to convene a Sanhedrin - Only time used in John  - 
Question is not rhetorical. As Bernard, II, p.403 & Barrett, p.338 stipulate, Simply what is next step.
verified by Schlatter pp.256-57 site rabbinic parallels for the construction: What am I to do now that...?"
But it is easy to see it was not rhetorical as John tells us the next step the council decides upon.

48 ἐὰν ἀφῶμεν αὐτὸν οὕτως, πάντες πιστεύσουσιν

 εἰς αὐτόν, καὶ ἐλεύσονται οἱ Ῥωμαῖοι καὶ ἀροῦσιν 

ἡμῶν καὶ τὸν τόπον καὶ τὸ ἔθνος. 

If we leave him this way, thus (L&N not "alone"), all will believe in him, and the Romans will come and take away our place our nation. 

3rd condition sentence with ean and subjunctive and logical or inevitable (robertson) conclusion of middle future. What you fear comes upon you. Actually what happened to the Jews

49 εἷς δέ τις ἐξ αὐτῶν Καϊάφας, ἀρχιερεὺς ὢν τοῦ ἐνιαυτοῦ ἐκείνου, εἶπεν αὐτοῖς· ὑμεῖς οὐκ οἴδατε οὐδέν, 

And certain one of them Kaiafas,  being chief priest that year, said to them, you do not know anything at all.  Again not clear why this phrase "high priest that year" simply mean that and nothing more. John writing years and years later may simply be saying that alone. Bultmann p. 314 (ft.2) tries to make more of it.  Brown quotes Origen In Jo. (john?) xxviii 12; PG 14:708 (c).  The use of the genitive
means (in) that year - John not limiting term but synchronizing with that awful year. 

50 οὐδὲ λογίζεσθε ὅτι συμφέρει ὑμῖν ἵνα εἷς ἄνθρωπος ἀποθάνῃ ὑπὲρ τοῦ λαοῦ καὶ μὴ ὅλον τὸ ἔθνος ἀπόληται. Nor do you consider (think) that it was brought together  for you that one man may die for the people and all the nation not to perish. 
 Variant reading for "you" to "us".  Interesting reason they kill Jesus and claim so strongly that they were on Caesar's side as deciding who is King and made such a protest when Pilate placed the sign on jesus' Cross? Brown questions "for the people" that the prophecy of such redemption nature should come from the lips of Caiaphas. But seeing how it fits into resulting action, maybe so. (remembering all started with the resurrection of Laz.) uper - for, in behalf of  - Some patristics leave it out all together. 51-52 Parenthetical observations.

51 τοῦτο δὲ ἀφ’ ἑαυτοῦ οὐκ εἶπεν, ἀλλὰ ἀρχιερεὺς ὢν τοῦ ἐνιαυτοῦ ἐκείνου ἐπροφήτευσεν ὅτι ἤμελλεν Ἰησοῦς ἀποθνῄσκειν ὑπὲρ τοῦ ἔθνους, And this of himself he did not say, but being chief priest that year he prophesied that Jesus was about to die for the nation. 

52 καὶ οὐχ ὑπὲρ τοῦ ἔθνους μόνον, ἀλλ’ ἵνα καὶ τὰ τέκνα τοῦ θεοῦ τὰ διεσκορπισμένα συναγάγῃ εἰς ἕν. And not for the Nation alone, but that also he may bring together into one the children of God scattered abroad. Here we have a valuable tool that many who do not understand prophecy may not get from John the full import. John is interpreting the prophecy for us, like Peter on Pentecost. Also purpose clause with hina and subjunctive  2nd aroist ago, agagon (one flock 10:16 ?)

53 ἀπ’ ἐκείνης οὖν τῆς ἡμέρας ἐβουλεύσαντο ἵνα ἀποκτείνωσιν αὐτόν. 

From that therefore the days they took council in order to kill him. Reason given to kill him. May be not blaspheme as much as threat of Rome taking away their jobs.

54Ἰησοῦς οὖν οὐκέτι παρρησίᾳ περιεπάτει ἐν τοῖς Ἰουδαίοις, ἀλλὰ ἀπῆλθεν ἐκεῖθεν εἰς τὴν χώραν ἐγγὺς τῆς ἐρήμου, εἰς Ἐφραὶμ⁴² λεγομένην πόλιν, κἀκεῖ διέτριβεν μετὰ τῶν μαθητῶν. Therefore  Jesus  walked no longer with boldness in Judea, but he went from there into the country near the desert, in a city named Ephraim, and also continued with his disciples. 

55 ἦν δὲ ἐγγὺς τὸ πάσχα τῶν Ἰουδαίων, καὶ ἀνέβησαν πολλοὶ εἰς Ἱεροσόλυμα ἐκ τῆς χώρας πρὸ τοῦ πάσχα, ἵνα ἁγνίσωσιν ἑαυτούς. And it was near the passover of the Jews, and many came up to jerusalem out of the country for the passover, in order to purify themselves.
Transitional sentences for next chapter. John simply assumes the Synoptic narrative (esp Lk of how and the way Jesus moved to get to the feast) and gives the picture of things in and around Jerusalem just before the passover (11:56, 57). 

56 ἐζήτουν οὖν τὸν Ἰησοῦν καὶ ἔλεγαν μετ’ ἀλλήλωνἐν τῷ ἱερῷ ἑστηκότες· τί δοκεῖ ὑμῖν, ὅτι οὐ μὴ ἔλθῃ εἰς τὴν ἑορτήν;  Therefore they sought Jesus and said with one another standing in the temple, What do you think, that he may not come to the feast? In direct discourse of thinking and the picture here of the "many" standing and talking about Jesus the new excitement, drama being played out, why else go to the feast - find out the buz, Our churches are social events too.

57 δεδώκεισαν δὲ οἱ ἀρχιερεῖς καὶ οἱ Φαρισαῖοι ἐντολὰς ἵνα ἐάν τις γνῷ ποῦ ἔστιν μηνύσῃ, ὅπως πιάσωσιν αὐτόν. And the chief priest and the Pharisees gave a commandment, that if anyone may know where he make known where he was that they may seize him. Wanted posters of Je'sus.