It has often been argued that 10:40–42 was at one time the conclusion of Jesus’s public ministry in John’s Gospel and that at some later stage the Gospel was edited to include chapters 11 and 12. For instance, the sequence of events here (movement to Perea, Bethany, Ephraim, and back) is difficult to reconcile with the Synoptics, as is the motive for Jesus’s arrest (11:45–53; 12:9–11). Further, the term “the Jews” now loses its harsh polemical tone so common to John (cf. 9:22 with 11:19, 45). But despite this, traditional Johannine elements abound: the use of egō eimi (“I am”) in 11:25 and the literary device of misunderstanding (11:11–12, 23–24, 50–51). Nevertheless, the Synoptics know little of Mary and Martha—much less Lazarus—and this narrative is a unique (but not inauthentic) Johann…