Bible Commentaries

Was sick (ην αστενων — ēn asthenōn). Periphrastic imperfect active of αστενεω — astheneō old verb (from αστενης — asthenēs α — a privative, and στενος — sthenos strength).

Lazarus (Λαζαρος — Lazaros). See note on Luke 16:20 for the name of another man in the parable, a shortened form of Eleazer, only other N.T. use, but in Josephus and rabbinical writings. No connexion between this Lazarus and the one in the parable.

Of Bethany (apo Bēthanias). Use of apo as in John 1:44 Philip of Bethsaida and John 1:45 Joseph of Nazareth. This Bethany is about two miles (John 11:18) east of Jerusalem on the south-east slope of Olivet and is now called El Azariyeh, from the name Lazarus. Jesus is still apparently at the other Bethany beyond Jordan (John 10:40). It is doubtful if a distinction is meant here by απο ητανιας — apo and απο — ek between Bethany as the residence and some other village (απο — ek tēs kōmēs) as the birthplace of Lazarus and the sisters.

Of Mary and Martha (εκ — Marias kai Marthas). Note εκ της κωμης — Marthas not Μαριας και Μαρτας — Marthēs for the genitive. Elsewhere (John 11:19; Luke 10:38) Martha comes first as the mistress and hostess. The two sisters are named for further identification of Lazarus. Martha was apparently the elder sister (John 11:5, John 11:19; Luke 10:38.). “The identification of Mary with Mary Magdalene is a mere conjecture supported by no direct evidence, and opposed to the general tenor of the Gospels” (Westcott).

And it was that Mary which anointed the Lord with ointment, and wiped his feet with her hair (ην δε Μαριαμ η αλειπσασα τον κυριον μυρωι και εκμαχασα τους ποδας αυτου ταις τριχιν αυτης — ēn de Mariam hē aleipsasa ton kurion murōi kai ekmaxasa tous podas autou tais thrixin autēs). This description is added to make plainer who Mary is “whose brother Lazarus was sick” (ης ο αδελπος Λαζαρος ηστενει — hēs ho adelphos Lazaros ēsthenei). There is an evident proleptic allusion to the incident described by John in John 12:1-8 just after chapter 11. As John looks back from the end of the century it was all behind him, though the anointing (η αλειπσασα — hē aleipsasa first aorist active articular participle of αλειπω — aleiphō old verb for which see Mark 6:13) took place after the events in chapter 11. The aorist participle is timeless and merely pictures the punctiliar act. The same remark applies to εκμαχασα — ekmaxasa old verb εκμασσω — ekmassō to wipe off or away (Isaiah 12:3; Isaiah 13:5; Luke 7:38, Luke 7:44). Note the Aramaic form Μαριαμ — Mariam as usual in John, but Μαριας — Marias in John 11:1. When John wrote, it was as Jesus had foretold (Matthew 26:13), for the fame of Mary of Bethany rested on the incident of the anointing of Jesus. The effort to link Mary of Bethany with Mary Magdalene and then both names with the sinful woman of Luke 7:36-50 is gratuitous and to my mind grotesque and cruel to the memory of both Mary of Bethany and Mary Magdalene. Bernard may be taken as a specimen: “The conclusion is inevitable that John (or his editor) regarded Mary of Bethany as the same person who is described by Luke as αμαρτωλος — hamartōlos This critical and artistic heresy has already been discussed in Vol. 2 on Luke‘s Gospel. Suffice it here to say that Luke introduces Mary Magdalene as an entirely new character in John 8:2 and that the details in Luke 7:36-50; John 12:1-8 have only superficial resemblances and serious disagreements. John is not here alluding to Luke‘s record, but preparing for his own in chapter 12. What earthly difficulty is there in two different women under wholly different circumstances doing a similar act for utterly different purposes?

Sent saying (απεστειλαν λεγουσαι — apesteilan legousai). First aorist active indicative of αποστελλω — apostellō and present active participle. The message was delivered by the messenger.

Thou lovest (πιλεις — phileis). Πιλεω — Phileō means to love as a friend (see πιλος — philos in John 11:11) and so warmly, while αγαπαω — agapaō (akin to αγαμαι — agamai to admire, and αγατος — agathos good) means high regard. Here both terms occur of the love of Jesus for Lazarus (ηγαπα — ēgapa in John 11:5). Both occur of the Father‘s love for the Son (αγαπαι — agapāi in John 3:35, πιλει — philei in John 5:20). Hence the distinction is not always observed.

Heard it (ακουσας — akousas). The messenger delivered the message of the sisters. The reply of Jesus is for him and for the apostles.

Is not unto death (ουκ εστιν προς τανατον — ouk estin pros thanaton). Death in the final issue, to remain dead. Lazarus did die, but he did not remain dead. See αμαρτια προς τανατον — hamartia pros thanaton in 1 John 5:16, “sin unto death” (final death).

But for the glory of God (αλλ υπερ της δοχης του τεου — all' huper tēs doxēs tou theou). In behalf of God‘s glory, as the sequel shows. Cf. John 9:3 about the man born blind. The death of Lazarus will illustrate God‘s glory. In some humble sense those who suffer the loss of loved ones are entitled to some comfort from this point made by Jesus about Lazarus. In a supreme way it is true of the death of Christ which he himself calls glorification of himself and God (John 13:31). In John 7:39 John had already used δοχαζω — doxazō of the death of Christ.

That the Son of God may be glorified thereby (ινα δοχαστηι ο υιος του τεου δι αυτης — hina doxasthēi ho huios tou theou di' autēs). Purpose clause with ινα — hina and the first aorist passive subjunctive of δοχαζω — doxazō Here Jesus calls himself “the Son of God.” In John 8:54 Jesus had said: “It is my Father that glorifieth me.” The raising of Lazarus from the tomb will bring glory to the Son of God. See John 17:1 for this idea in Christ‘s prayer. The raising of Lazarus will also bring to an issue his own death and all this involves the glorification of the Father (John 7:39; John 12:16; John 13:31; John 14:13). The death of Lazarus brings Jesus face to face with his own death.

Now Jesus loved (ηγαπα δε — ēgapa de). Imperfect active of αγαπαω — agapaō picturing the continued love of Jesus for this noble family where he had his home so often (Luke 10:38-42; John 12:1-8). The sisters expected him to come at once and to heal Lazarus.

That he was sick (οτι αστενει — hoti asthenei). Present active indicative retained in indirect discourse after a secondary tense (ηκουσεν — ēkousen).

Two days (δυο ημερας — duo hēmeras). Accusative of extent of time.

In the place where he was (εν ωι ην τοπωι — en hōi ēn topōi). Incorporation of the antecedent τοπωι — topōi into the relative clause, “in which place he was.” It was long enough for Lazarus to die and seemed unlike Jesus to the sisters.

Then after this (επειτα μετα τουτο — epeita meta touto). Επειτα — Epeita (only here in John) means thereafter (Luke 16:7) and it is made plainer by the addition of μετα τουτο — meta touto (cf. John 2:12; John 11:11), meaning after the two days had elapsed.

Let us go into Judea again (Αγωμεν εις την Ιουδαιαν παλιν — Agōmen eis tēn Ioudaian palin). Volitive (hortative) subjunctive of αγω — agō (intransitive use as in John 11:11, John 11:16). They had but recently escaped the rage of the Jews in Jerusalem (John 10:39) to this haven in Bethany beyond Jordan (John 10:40).

Were but now seeking to stone thee (νυν εζητουν σε λιτασαι — nun ezētoun se lithasai). Conative imperfect of ζητεω — zēteō with reference to the event narrated in John 10:39 in these very words.

Goest thou thither again? (παλιν υπαγεις εκει — palin hupageis ekei). Present active intransitive use of the compound υπαγω — hupagō to withdraw (John 6:21; John 8:21) from this safe retreat (Vincent). It seemed suicidal madness to go back now.

In the day (της ημερας — tēs hēmeras). Genitive of time, within the day, the twelve-hour day in contrast with night. The words of Jesus here illustrate what he had said in John 9:4. It is not blind fatalism that Jesus proclaims, but the opposite of cowardice. He has full confidence in the Father s purpose about his “hour” which has not yet come. Jesus has courage to face his enemies again to do the Father‘s will about Lazarus.

If a man walk in the day (εαν τις περιπατηι εν τηι ημεραι — ean tis peripatēi en tēi hēmerāi). Condition of the third class, a conceived case and it applies to Jesus who walks in the full glare of noonday. See John 8:12 for the contrast between walking in the light and in the dark.

He stumbleth not (ου προσκοπτει — ou proskoptei). He does not cut (or bump) against this or that obstacle, for he can see. Κοπτω — Koptō is to cut and pros, against.

But if a man walk in the night (εαν δε τις περιπατηι εν τηι νυκτι — ean de tis peripatēi en tēi nukti). Third condition again. It is spiritual darkness that Jesus here pictures, but the result is the same. See the same figure in John 12:35 (1 John 2:11). The ancients had poor illumination at night as indeed we did before Edison gave us electric lights. Pedestrians actually used to have little lamps fastened on the feet to light the path.

In him (εν αυτωι — en autōi). Spiritual darkness, the worst of all (cf. Matthew 6:23; John 8:12). Man has the capacity for light, but is not the source of light. “By the application of this principle Christianity is distinguished from Neo-Platonism” (Westcott).

Is fallen asleep (κεκοιμηται — kekoimētai). Perfect passive indicative of κοιμαω — koimaō old verb to put to sleep. Common as a metaphor for death like our cemetery.

I go (πορευομαι — poreuomai). Futuristic use of the present tense as in John 14:2.

That I may awake him out of sleep (ινα εχυπνισω αυτον — hina exupnisō auton). Purpose clause with ινα — hina and the first aorist active subjunctive of εχυπνιζω — exupnizō a late compound (εχ υπνος — ex απυπνιζω — hupnos sleep) for the older κοιμαομαι — aphupnizō here only in the N.T. See Job 14:12 where also it occurs along with koimaomai f0).

He will recover (σωτησεται — sōthēsetai). Future passive indicative of σωζω — sōzō used in its original sense of being or getting well (safe and sound). Conclusion of the condition of the first class (ει κεκοιμηται — ei kekoimētai).

Had spoken (ειρηκει — eirēkei). Past perfect of ειπον — eipon (ερω — erō). The disciples had misunderstood Christ‘s metaphor for death.

That he spake (οτι λεγει — hoti legei). Present active indicative retained in indirect discourse after the secondary tense (εδοχαν — edoxan).

Of taking rest in sleep (περι της κοιμησεως του υπου — peri tēs koimēseōs tou hupou). Only use of κοιμησις — koimēsis (from κοιμαω — koimaō) in the N.T., but it also was used of death (Sirach 46:19). υπνου — Hupnou (in sleep) is objective genitive of υπνος — hupnos (sleep, Matthew 1:24).

Plainly (παρρησιαι — parrēsiāi). Adverb (see note on John 7:4), without metaphor as in John 16:29.

Is dead (απετανεν — apethanen). First aorist active indicative, “died.”

For your sakes (δι υμας — di' humas). That they may witness his raising from the grave.

That I was not there (οτι ουκ ημην εκει — hoti ouk ēmēn ekei). Imperfect middle ημην — ēmēn of the later Greek instead of the common active ην — ēn in indirect discourse in place of the usual present retained as in John 11:13.

To the intent ye may believe (ινα πιστευσητε — hina pisteusēte). Purpose clause with ινα — hina and the ingressive aorist active subjunctive, “that ye may come to believe” (more than you do). See the same use of the ingressive aorist in επιστευσαν — episteusan (John 2:11) where the disciples gained in belief.

Nevertheless let us go to him (αλλα αγωμεν προς αυτον — alla agōmen pros auton). Volitive subjunctive, repeating the proposal of John 11:7. He is dead, but no matter, yea all the more let us go on to him.

Didymus (Διδυμος — Didumos). The word means twin. Clearly Thomas had a twin brother or sister. Applied two other times to him (John 20:24; John 21:2). The Aramaic word for Thomas means Twin and Didymus is just the Greek equivalent of Thomas. He may even in Greek circles have been called Didymus.

His fellow disciples (τοις συνματηταις — tois sunmathētais). Dative case and article use like “his.” Only use of συνματητες — sunmathētes in the N.T., rare word (in Plato).

Us also (και ημεις — kai hēmeis). As well as Jesus, since he is bent on going.

That we may die with him (ινα αποτανωμεν μετ αυτου — hina apothanōmen met' autou). Purpose clause with ινα — hina and the second aorist active subjunctive of αποτνησκω — apothnēskō Die with Jesus, Thomas means. Lazarus is already dead and they will kill Jesus (John 11:8). Pessimistic courage surely.

Found (ευρεν — heuren). Second aorist active indicative of ευρισκω — heuriskō

That he had been in the tomb four days already (αυτον τεσσαρας ηδη ημερας εχοντα — auton tessaras ēdē hēmeras echonta). Literally, “him (accusative object of ευρεν — heuren) having already four days in the tomb.” See John 5:5 for the same idiom (ετη εχων — etē echōn) for expression of time (having 38 years). In Jewish custom burial took place on the day of death (Acts 6:6, Acts 6:10).

About fifteen furlongs off (ως απο σταδιων δεκαπεντε — hōs apo stadiōn dekapente). The idiom of απο — apo with the ablative for distance is like the Latin a millibus passum duobus (Caesar, Bell. Gall. ii. 7), but it (προ — pro also, John 12:1) occurs already in the Doric and in the Koiné often (Moulton, Proleg., p. 101; Robertson, Grammar, p. 110). See it again in John 21:8; Revelation 14:20.

Had come (εληλυτεισαν — elēlutheisan). Past perfect of ερχομαι — erchomai These Jews were probably not hostile to Jesus. There were seven days of solemn mourning (1 Samuel 31:13). The presence of so many indicates the prominence of the family.

To Martha and Mary (προς την Μαρταν και Μαριαμ — pros tēn Marthan kai Mariam). Correct text, not the Textus Receptus προς τας περι Μαρταν και Μαριαμ — pros tas peri Marthan kai Mariam (to the women about Martha and Mary).

To console them (ινα παραμυτησωνται — hina paramuthēsōntai). Purpose clause with ινα — hina and first aorist middle subjunctive of παραμυτεομαι — paramutheomai old verb (παρα — para beside, μυτος — muthos word), to put in a word beside, to offer consolation. Again in John 11:31. See 1 Thessalonians 2:11; 1 Thessalonians 5:14. See Job 2:13 for these visits of consolation, often deplorable enough, though kindly meant.

That Jesus was coming (οτι Ιησους ερχεται — hoti Iēsous erchetai). Present middle indicative retained in indirect discourse after the secondary tense ηκουσεν — ēkousen (first aorist active).

Went and met him (υπηντησεν αυτωι — hupēntēsen autōi). First aorist (ingressive) active indicative of υπανταω — hupantaō old compound verb, to go to meet (Matthew 8:28) with the associative instrumental case αυτωι — autōi

But Mary still sat in the house (Μαριαμ δε εν τωι οικωι εκατεζετο — Mariam de en tōi oikōi ekathezeto). Imperfect middle of κατεζομαι — kathezomai old verb to sit down, graphic picture of Mary, “while Mary was sitting in the house.” Both Martha and Mary act true to form here as in Luke 10:38-42.

Lord, if thou hadst been here, my brother had not died (Κυριε ει ης ωδε ουκ αν απετανεν ο αδελπος μου — Kurie ει — ei ēs hōde ouk an apethanen ho adelphos mou). Condition of the second class with ης — ei and the imperfect ειμι — ēs (no aorist of αν — eimi to be) in the condition and αποτνησκω — an with the second aorist active indicative of ης — apothnēskō Mary (John 11:32) uses these identical words to Jesus. Clearly they had said so to each other with wistful longing if not with a bit of reproach for his delay. But they used ηλτες — ēs not εγενου — ēlthes or egenou But busy, practical Martha comes to the point.

And even now I know (και νυν οιδα — kai nun oida). Rather just, “Even now I know.” Αλλα — Alla (but) of the Textus Receptus is not genuine.

Whatsoever thou shalt ask of God (οσα αν αιτησηι τον τεον — hosa an aitēsēi ton theon). Indefinite relative (οσα — hosa as many things as) with αν — an and the first aorist middle (indirect middle, thou thyself asking) subjunctive of αιτεω — aiteō Martha uses αιτεω — aiteō (usual word of prayer of men to God) rather than ερωταω — erōtaō (usual word of Jesus praying to the Father), but in John 16:23 we have ερωταω — erōtaō used of prayer to Jesus and αιτεω — aiteō of prayer to God. But the distinction is not to be pressed. “As many things as thou dost ask of God.”

God will give (δωσει σοι ο τεος — dōsei soi ho theos). Repetition of ο τεος — ho theos for emphasis. Martha still has courageous faith in the power of God through Jesus, and Jesus in John 11:41 says practically what she has said here.

Thy brother will rise again (αναστησεται ο αδελπος σου — anastēsetai ho adelphos sou). Future middle (intransitive) of ανιστημι — anistēmi The words promise Martha what she has asked for, if Jesus means that.

In the resurrection at the last day (εν τηι αναστασει εν τηι εσχατηι ημεραι — en tēi anastasei en tēi eschatēi hēmerāi). Did Jesus mean only that? She believed it, of course, and such comfort is often offered in case of death, but that idea did not console Martha and is not what she hinted at in John 11:22.

I am the resurrection and the life (Εγω ειμι η αναστασις και η ζωη — Egō eimi hē anastasis kai hē zōē). This reply is startling enough. They are not mere doctrines about future events, but present realities in Jesus himself. “The Resurrection is one manifestation of the Life: it is involved in the Life” (Westcott). Note the article with both αναστασις — anastasis and ζωη — zōē Jesus had taught the future resurrection often (John 6:39), but here he means more, even that Lazarus is now alive.

Though he die (καν αποτανηι — kan apothanēi). “Even if he die,” condition (concession) of third class with και εαν — kai ean (καν — kan) and the second aorist active subjunctive of αποτνησκω — apothnēskō (physical death, he means).

Yet shall he live (ζησεται — zēsetai). Future middle of ζαω — zaō (spiritual life, of course).

Shall never die (ου μη αποτανηι εις τον αιωνα — ou mē apothanēi eis ton aiōna). Strong double negative ου μη — ou mē with second aorist active subjunctive of αποτνησκω — apothnēskō again (but spiritual death, this time), “shall not die for ever” (eternal death).

Believest thou this? (πιστευεις τουτο — pisteueis touto) Sudden test of Martha‘s insight and faith with all the subtle turns of thought involved.

Yea, Lord (Ναι κυριε — Nai πεπιστευκα — kurie). Martha probably did not understand all that Jesus said and meant, but she did believe in the future resurrection, in eternal life for believers in Christ, in the power of Christ to raise even the dead here and now. She had heroic faith and makes now her own confession of faith in words that outrank those of Peter in Matthew 16:16 because she makes hers with her brother dead now four days and with the hope that Jesus will raise him up now.

I have believed (πιστευω — pepisteuka). Perfect active indicative of οτι συ ει ο Χριστος ο υιος του τεου — pisteuō It is my settled and firm faith. Peter uses this same tense in John 6:69.

That thou art the Son of God (ο εις τον κοσμον ερχομενος — hoti su ei ho Christos ho huios tou theou). The Messiah or the Christ (John 1:41) was to be also “the Son of God” as the Baptist said he had found Jesus to be (John 1:34), as Peter confessed on Hermon for the apostles (Matthew 16:16), as Jesus claimed to be (John 11:41) and confessed on oath before Caiaphas that he was (Matthew 26:63.), and as John stated that it was his purpose to prove in his Gospel (John 20:31). But no one said it under more trying circumstances than Martha.

Even he that cometh into the world (ho eis ton kosmon erchomenos). No “even” in the Greek. This was a popular way of putting the people‘s expectation (John 6:14; Matthew 11:3). Jesus himself spoke of his coming into the world (John 9:39; John 16:28; John 8:37).

Called Mary (επωνησεν Μαριαμ — ephōnēsen Mariam). First aorist active indicative of πωνεω — phōneō Out of the house and away from the crowd.

Secretly (λατραι — lathrāi). Old adverb from λατρος — lathros (λαντανω — lanthanō). To tell her the glad news.

The Master (ο διδασκαλος — ho didaskalos). “The Teacher.” So they loved to call him as he was (John 13:13).

Is here (παρεστιν — parestin). “Is present.”

Calleth thee (πωνει σε — phōnei se). This rouses Mary.

And she (και εκεινη — kai ekeinē). Emphatic use of the demonstrative εκεινος — ekeinos as often in John, “And that one.”

Arose quickly (ηγερτη — ēgerthē). First aorist (ingressive) passive of εγειρω — egeirō and intransitive. Naturally so on the sudden impulse of joy.

And went unto him (και ηρχετο προς αυτον — kai ērcheto pros auton). Imperfect middle, possibly inchoative, started towards him, certainly picturing her as she was going.

Now Jesus was not yet come into the town (ουπω δε εληλυτει ο Ιησους εις την κωμην — oupō de elēluthei ho Iēsous eis tēn kōmēn). Explanatory parenthesis with past perfect as in John 11:19. Martha had her interview while he was still coming (John 11:20) and left him (went off, απηλτεν — apēlthen John 11:28) to hurry to Mary with the news. Why Jesus tarried still where he had met Martha we do not know. Westcott says, “as though He would meet the sisters away from the crowd of mourners.”

Followed her (ηκολουτησαν αυτηι — ēkolouthēsan autēi). First aorist active indicative of ακολουτεω — akoloutheō with associative instrumental case (αυτηι — autēi). This crowd of consolers (παραμυτουμενοι — paramuthoumenoi) meant kindly enough, but did the one wrong thing for Mary wished to see Jesus alone. People with kind notions often so act. The secrecy of Martha (John 11:28) was of no avail.

Supposing that she was going unto the tomb (δοχαντες οτι υπαγει εις το μνημειον — doxantes hoti hupagei eis to mnēmeion). First aorist active participle of δοκεω — dokeō justifying their conduct by a wrong inference. Note retention of present tense υπαγει — hupagei in indirect discourse after the secondary tense ηκολουτησαν — ēkolouthēsan

To weep there (ινα κλαυσηι εκει — hina klausēi ekei). Purpose clause with ινα — hina and the first aorist active subjunctive of κλαιω — klaiō old verb to weep. Sometimes to wail or howl in oriental style of grief, but surely not that here. At any rate this supposed purpose of Mary was a real reason for this crowd not to go with her.

Fell down at his feet (επεσεν αυτου προς τους ποδας — epesen autou pros tous podas). Second aorist active of πιπτω — piptō to fall. Note unusual position of αυτου — autou This impulsive act like Mary. She said precisely what Martha had said to Jesus (John 11:21). But she said no more, only wept (John 11:33).

When Jesus therefore saw her weeping (Ιησους ουν ως ειδεν αυτην κλαιουσαν — Iēsous oun hōs eiden autēn klaiousan). Proleptic position of “Jesus,” “Jesus therefore when he saw.” She was weeping at the feet of Jesus, not at the tomb.

And the Jews also weeping (και τους Ιουδαιους κλαιοντας — kai tous Ioudaious klaiontas). Mary‘s weeping was genuine, that of the Jews was partly perfunctory and professional and probably actual “wailing” as the verb κλαιω — klaiō can mean. Κλαιω — Klaiō is joined with αλαλαζω — alalazō in Mark 5:38, with ολολυζω — ololuzō in James 5:1, with τορυβεω — thorubeō in Mark 5:39, with πεντεω — pentheō in Mark 16:10. It was an incongruous combination.

He groaned in the spirit (ενεβριμησατο τωι πνευματι — enebrimēsato tōi pneumati). First aorist middle indicative of εμβριμαομαι — embrimaomai old verb (from εν — en and βριμη — brimē strength) to snort with anger like a horse. It occurs in the lxx (Dan 11:30) for violent displeasure. The notion of indignation is present in the other examples of the word in the N.T. (Mark 1:43; Mark 14:5; Matthew 9:30). So it seems best to see that sense here and in John 11:38. The presence of these Jews, the grief of Mary, Christ‘s own concern, the problem of the raising of Lazarus - all greatly agitated the spirit of Jesus (locative case τωι πνευματι — tōi pneumati). He struggled for self-control.

Was troubled (εταραχεν εαυτον — etaraxen heauton). First aorist active indicative of ταρασσω — tarassō old verb to disturb, to agitate, with the reflexive pronoun, “he agitated himself” (not passive voice, not middle). “His sympathy with the weeping sister and the wailing crowd caused this deep emotion” (Dods). Some indignation at the loud wailing would only add to the agitation of Jesus.

Where have ye laid him? (Που τετεικατε αυτον — Pou tetheikate auton). Perfect active indicative of τιτημι — tithēmi A simple question for information. The only other like it in John is in John 6:6 where it is expressly stated that Jesus knew what he was going to do. So it was here, only he politely asked for direction to the tomb of Lazarus. The people invite him to come and see, the very language used by Philip to Nathanael (John 1:46). It was a natural and polite reply as they would show Jesus the way, but they had no idea of his purpose.

Jesus wept (εδακρυσεν ο Ιησους — edakrusen ho Iēsous). Ingressive first aorist active indicative of δακρυω — dakruō old verb from δακρυ — dakru or δακρυον — dakruon a tear (Acts 20:19), only here in N.T. It never means to wail, as κλαιω — klaiō sometimes does. “Jesus burst into tears.” Κλαιω — Klaiō is used of Jesus in Luke 19:41. See Hebrews 5:7 “with strong crying and tears” (μετα κραυγης και δακρυων — meta kraugēs kai dakruōn). Apparently this was as Jesus started towards (see John 11:38) the tomb. In a sense it was a reaction from the severe strain in John 11:33, but chiefly it was the sheer human sympathy of his heart with Martha and Mary touched with the feeling of our common weakness (Hebrews 4:15). Often all that we can do is to shed tears in grief too deep for words. Jesus understood and understands. This is the shortest verse in the Bible, but no verse carries more meaning in it.

Loved (επιλει — ephilei). As in John 11:3 which see. Imperfect active. Even the Jews saw that Jesus loved Lazarus.

Could not this man (ουκ εδυνατο ουτος — ouk edunato houtos). Imperfect middle of δυναμαι — dunamai They do not say δυναται — dunatai (can, present middle indicative). But clearly the opening of the blind man‘s eyes (chapter 9) had made a lasting impression on some of these Jews, for it was done three months ago.

Have caused that this man also should not die (ποιησαι ινα και ουτος μη αποτανηι — poiēsai hina kai houtos mē apothanēi). First aorist active infinitive of ποιεω — poieō with ινα — hina like the Latin facere ut (sub-final use, Robertson, Grammar, p. 985), with the second aorist active subjunctive αποτανηι — apothanēi and negative μη — mē These Jews share the view expressed by Martha (John 11:21) and Mary (John 11:32) that Jesus could have prevented the death of Lazarus.

Again groaning in himself (παλιν εμβριμωμενος εν εαυτωι — palin embrimōmenos en heautōi). Direct reference to the use of this same word (present middle participle here) in John 11:33, only with εν εαυτωι — en heautōi (in himself) rather than τωι πνευματι — tōi pneumati (in his spirit), practically the same idea. The speculation concerning his power stirred the depths of his nature again.

Cometh to the tomb (ερχεται εις το μνημειον — erchetai eis to mnēmeion). Vivid historical present.

A cave (σπηλαιον — spēlaion). Old word (from σπεος — speos cavern). Cf. Matthew 21:13.

Lay against it (επεκειτο επ αυτωι — epekeito ep' autōi). Imperfect middle of επικειμαι — epikeimai old verb to lie upon as in John 21:9 and figuratively (1 Corinthians 9:16). Note repetition of επι — epi with locative case. The use of a cave for burial was common (Genesis 23:19). Either the body was let down through a horizontal opening (hardly so here) or put in a tomb cut in the face of the rock (if so, επι — epi can mean “against”). The stones were used to keep away wild animals from the bodies.

Take ye away the stone (αρατε τον λιτον — arate ton lithon). First aorist active imperative of αιρω — airō They could do this much without the exercise of Christ‘s divine power. It was a startling command to them.

By this time he stinketh (ηδη οζει — ēdē ozei). Present active indicative of old verb, here only in N.T. (cf. Exodus 8:14). It means to give out an odour, either good or bad.

For he hath been dead four days (τεταρταιος γαρ εστιν — tetartaios gar estin). The Greek simply says, “For he is a fourth-day man.” It is an old ordinal numeral from τεταρτος — tetartos (fourth). Herodotus (ii. 89) has τεταρταιος γενεσται — tetartaios genesthai of one four days dead as here. The word is only here in the N.T. The same idiom occurs in Acts 28:13 with δευτεραιοι — deuteraioi (second-day men). Lightfoot (Hor. Hebr.) quotes a Jewish tradition (Beresh. Rabba) to the effect that the soul hovers around the tomb for three days hoping to return to the body, but on the fourth day leaves it. But there is no suggestion here that Martha held that notion. Her protest is a natural one in spite of her strong faith in John 11:22-27.

Said I not unto thee? (Ουκ ειπον σοι — Ouk eipon soi). Jesus pointedly reminds Martha of his promise to raise Lazarus (John 11:25.).

That if thou believedst (οτι εαν πιστευσηις — hoti ean pisteusēis). Indirect discourse with εαν — ean and the first aorist active subjunctive (condition of third class) retained after the secondary tense ειπον — eipon He had not said this very phrase, εαν πιστευσηις — ean pisteusēis to Martha, but he did say to her: Πιστευεις τουτο — Pisteueis touto (Believest thou this?). He meant to test Martha as to her faith already hinted at (John 11:22) on this very point. Jesus had also spoken of increase of faith on the part of the disciples (John 11:15).

Thou shouldest see the glory of God (οπσηι την δοχαν του τεου — opsēi tēn doxan tou theou). Future middle indicative of the old defective verb οραω — horaō retained in the conclusion of this condition in indirect discourse. Jesus means the glory of God as shown in the resurrection of Lazarus as he had already said to the disciples (John 11:4) and as he meant Martha to understand (John 11:25) and may in fact have said to her (the report of the conversation is clearly abridged). Hence Bernard‘s difficulty in seeing how Martha could understand the words of Jesus about the resurrection of Lazarus here and now seems fanciful and far-fetched.

So they took away the stone (ηραν ουν τον λιτον — ēran oun ton lithon). First aorist active indicative of αιρω — airō but without the explanatory gloss of the Textus Receptus “from the place where the dead was laid” (not genuine).

I thank thee that thou heardest me (ευχαριστω σοι οτι ηκουσας μου — eucharistō soi hoti ēkousas mou). See John 6:11 for ευχαριστεω — eucharisteō Clearly Jesus had prayed to the Father concerning the raising of Lazarus. He has the answer before he acts. “No pomp of incantation, no wrestling in prayer even; but simple words of thanksgiving, as if already Lazarus was restored” (Dods). Jesus well knew the issues involved on this occasion. If he failed, his own claims to be the Son of God (the Messiah), would be hopelessly discredited with all. If he succeeded, the rulers would be so embittered as to compass his own death.

And I knew (εγω δε ηιδειν — egō de ēidein). Past perfect of οιδα — oida used as imperfect. This confident knowledge is no new experience with Jesus. It has “always” (παντοτε — pantote) been so.

Which standeth around (τον περιεστωτα — ton periestōta). Second perfect active (intransitive) articular participle of περιιστημι — periistēmi It was a picturesque and perilous scene.

That they may believe (ινα πιστευσωσιν — hina pisteusōsin). Purpose clause with ινα — hina and first ingressive aorist active subjunctive of πιστευω — pisteuō “that they may come to believe.”

That thou didst send me (οτι συ με απεστειλας — hoti su me apesteilas). First aorist active indicative of αποστελλω — apostellō and note position of συ με — su me side by side. This claim Jesus had long ago made (John 5:36) and had repeatedly urged (John 10:25, John 10:38). Here was a supreme opportunity and Jesus opens his heart about it.

He cried with a loud voice (πωνηι μεγαληι εκραυγασεν — phōnēi megalēi ekraugasen). First aorist active indicative of κραυγαζω — kraugazō old and rare word from κραυγη — kraugē (Matthew 25:6). See Matthew 12:19. Occurs again in John 18:40; John 19:6, John 19:12. Only once in the lxx (Ezra 3:13) and with πωνηι μεγαληι — phōnēi megalēi (either locative or instrumental case makes sense) as here. For this “elevated (great) voice” see also Matthew 24:31; Mark 15:34, Mark 15:37; Revelation 1:10; Revelation 21:3. The loud voice was not for the benefit of Lazarus, but for the sake of the crowd standing around that they might see that Lazarus came forth simultaneously with the command of Jesus.

Lazarus, come forth (Λαζαρε δευρο εχω — Lazare δευρο — deuro exō). “Hither out.” No verb, only the two adverbs, deuro here alone in John. Lazarus heard and obeyed the summons.

He that was dead came forth (εχηλτεν ο τετνηκως — exēlthen ho tethnēkōs). Literally, “Came out the dead man,” (effective aorist active indicative and perfect active articular participle of τνησκω — thnēskō). Just as he was and at once.

Bound hand and foot (δεδεμενος τους ποδας και τας χειρας — dedemenos tous podas kai tas cheiras). Perfect passive participle of δεω — deō with the accusative loosely retained according to the common Greek idiom (Robertson, Grammar, p. 486), but literally “as to the feet and hands” (opposite order from the English). Probably the legs were bound separately.

With grave-clothes (κειριαις — keiriais). Or “with bands.” Instrumental case of this late and rare word (in Plutarch, medical papyrus in the form κηρια — kēria and Proverbs 7:16). Only here in N.T.

His face (η οπσις αυτου — hē opsis autou). Old word, but προσωπον — prosōpon is usual in N.T. See Revelation 1:16 for another instance.

Was bound about (περιεδεδετο — periededeto). Past perfect passive of περιδεω — perideō old verb to bind around, only here in N.T.

With a napkin (σουδαριωι — soudariōi). Instrumental case of σουδαριον — soudarion (Latin word sudarium from sudor, sweat). In N.T. here, John 20:7; Luke 19:20; Acts 19:12. Our handkerchief.

Loose him (λυσατε αυτον — lusate auton). First aorist active imperative of λυω — luō From the various bands.

Let him go (απετε αυτον υπαγειν — aphete auton hupagein). Second aorist active imperative of απιημι — aphiēmi and present active infinitive.

Beheld that which he did (τεασαμενοι ο εποιησεν — theasamenoi ho epoiēsen). First aorist middle participle of τεαομαι — theaomai and first aorist active indicative of ποιεω — poieō in the relative (ο — ho) clause. They were eye-witnesses of all the details and did not depend on hearsay.

Believed on him (επιστευσαν εις αυτον — episteusan eis auton). Such a result had happened before (John 7:31), and all the more in the presence of this tremendous miracle which held many to Jesus (John 12:11, John 12:17).

Went away to the Pharisees (απηλτον προς τους Παρισαιους — apēlthon pros tous Pharisaious). Second aorist active indicative of απερχομαι — aperchomai This “some” (τινες — tines) did who were deeply impressed and yet who did not have the courage to break away from the rabbis without consulting them. It was a crisis for the Sanhedrin.

Gathered a council (συνηγαγον συνεδριον — sunēgagon sunedrion). Second aorist active indicative of συναγω — sunagō and συνεδριον — sunedrion the regular word for the Sanhedrin (Matthew 5:22, etc.), only here in John. Here a sitting or session of the Sanhedrin. Both chief priests (Sadducees) and Pharisees (mentioned no more in John after John 7:47 save John 12:19, John 12:42) combine in the call (cf. John 7:32). From now on the chief priests (Sadducees) take the lead in the attacks on Jesus, though loyally supported by their opponents (the Pharisees).

And said (και ελεγον — kai elegon). Imperfect active of λεγω — legō perhaps inchoative, “began to say.”

What do we? (Τι ποιουμεν — Ti poioumen). Present active (linear) indicative of ποιεω — poieō Literally, “What are we doing?”

Doeth (ποιει — poiei). Better, “is doing” (present, linear action). He is active and we are idle. There is no mention of the raising of Lazarus as a fact, but it is evidently included in the “many signs.”

If we let him thus alone (εαν απωμεν αυτον ουτως — ean aphōmen auton houtōs). Condition of third class with εαν — ean and second aorist active subjunctive of απιημι — apiēmi “Suppose we leave him thus alone.” Suppose also that he keeps on raising the dead right here next door to Jerusalem!

All will believe on him (παντες πιστευσουσιν εις αυτον — pantes pisteusousin eis auton). Future active of πιστευω — pisteuō The inevitable conclusion, “all” (παντες — pantes), not just “some” (τινες — tines). as now.

And the Romans will come (και ελευσονται οι ωμαιοι — kai eleusontai hoi Rōmaioi). Another inevitable result with the future middle of ερχομαι — erchomai Only if the people take Jesus as their political Messiah (John 6:15) as they had once started to do. This is a curious muddle for the rulers knew that Jesus did not claim to be a political Messiah and would not be a rival to Caesar. And yet they use this fear (their own belief about the Messiah) to stir themselves to frenzy as they will use it with Pilate later.

And take away both our place and our nation (και αρουσιν ημων και τον τοπον και το ετνος — kai arousin hēmōn kai ton topon kai to ethnos). Future active of αιρω — airō another certain result of their inaction. Note the order here when “place” (job) is put before nation (patriotism), for all the world like modern politicians who make the fate of the country turn on their getting the jobs which they are seeking. In the course of time the Romans will come, not because of the leniency of the Sanhedrin toward Jesus, but because of the uprising against Rome led by the Zealots and they will destroy both temple and city and the Sanhedrin will lose their jobs and the nation will be scattered. Future historians will say that this fate came as punishment on the Jews for their conduct toward Jesus.

Caiaphas (Καιαπας — Kaiaphas). Son-in-law of Annas and successor and high priest for 18 years (a.d. 18 to 36).

That year (του ενιαυτου εκεινου — tou eniautou ekeinou). Genitive of time; his high-priesthood included that year (a.d. 29 or 30). So he took the lead at this meeting.

Ye know nothing at all (υμεις ουκ οιδατε ουδεν — humeis ouk oidate ouden). In this he is correct, for no solution of their problem had been offered.

That it is expedient for you (οτι συμπερει υμιν — hoti sumpherei humin). Indirect discourse with present active indicative of συμπερω — sumpherō used with the ινα — hina clause as subject. It means to bear together, to be profitable, with the dative case as here (υμιν — humin for you). It is to your interest and that is what they cared most for.

That one man die (ινα εις αντρωπος αποτανηι — hina heis anthrōpos apothanēi). Sub-final use of ινα — hina with second aorist active subjunctive of αποτνησκω — apothnēskō as subject clause with συμπερει — sumpherei See John 16:7; John 18:7 for the same construction.

For the people (υπερ του λαου — huper tou laou). υπερ — Huper simply means over, but can be in behalf of as often, and in proper context the resultant idea is “instead of” as the succeeding clause shows and as is clearly so in Galatians 3:13 of the death of Christ and naturally so in 2 Corinthians 5:14.; Romans 5:6. In the papyri υπερ — huper is the usual preposition used of one who writes a letter for one unable to write.

And that the whole nation perish not (και μη ολον το ετνος αποληται — kai mē holon to ethnos apolētai). Continuation of the ινα — hina construction with μη — mē and the second aorist subjunctive of απολλυμι — apollumi What Caiaphas has in mind is the giving of Jesus to death to keep the nation from perishing at the hands of the Romans. Politicians are often willing to make a sacrifice of the other fellow.

Not of himself (απ εαυτου ουκ — aph' heautou ouk). Not wholly of himself, John means. There was more in what Caiaphas said than he understood. His language is repeated in John 18:14.

Prophesied (επροπητευσεν — eprophēteusen). Aorist active indicative of προπητευω — prophēteuō But certainly unconscious prophecy on his part and purely accidental. Caiaphas meant only what was mean and selfish.

That Jesus should die (οτι εμελλεν Ιησους αποτνησκειν — hoti emellen Iēsous apothnēskein). Imperfect active of μελλω — mellō in indirect discourse instead of the usual present retained after a secondary tense (επροπητευσεν — eprophēteusen) as sometimes occurs (see John 2:25).

But that he might also gather together into one (αλλ ινα συναγαγηι εις εν — all' hina sunagagēi eis hen). Purpose clause with ινα — hina and the second aorist active subjunctive of συναγω — sunagō Caiaphas was thinking only of the Jewish people (λαου ετνος — laou τα διεσκορπισμενα — ethnos John 11:50). The explanation and interpretation of John here follow the lead of the words of Jesus about the other sheep and the one flock in John 10:16.

That are scattered abroad (διασκορπιζω — ta dieskorpismena). Perfect passive articular participle of εις εν — diaskorpizō late verb (Polybius, lxx) to scatter apart, to winnow grain from chaff, only here in John. The meaning here is not the Diaspora (Jews scattered over the world), but the potential children of God in all lands and all ages that the death of Christ will gather “into one” (eis hen). A glorious idea, but far beyond Caiaphas.

So from that day (απ εκεινης ουν της ημερας — ap' ekeinēs oun tēs hēmeras). The raising of Lazarus brought matters to a head so to speak. It was now apparently not more than a month before the end.

They took counsel (εβουλευσαντο — ebouleusanto). First aorist middle indicative of βουλευω — bouleuō old verb to take counsel, in the middle voice for themselves, among themselves. The Sanhedrin took the advice of Caiaphas seriously and plotted the death of Jesus.

That they might put him to death (ινα αποκτεινωσιν αυτον — hina apokteinōsin auton). Purpose clause with ινα — hina and first aorist active subjunctive of αποκτεινω — apokteinō It is an old purpose (John 5:18; John 7:19; John 8:44, John 8:59; John 10:39; John 11:8) now revived with fresh energy due to the raising of Lazarus.

Therefore walked no more openly (ουν ουκετι παρρησιαι περιεπατει — oun ouketi parrēsiāi periepatei). Imperfect active of περιπατεω — peripateō to walk around. Jesus saw clearly that to do so would bring on the end now instead of his “hour” which was to be at the passover a month ahead.

Into the country near to the wilderness (εις την χωραν εγγυς της ερημου — eis tēn chōran eggus tēs erēmou). It was now in Jerusalem as it had become once in Galilee (John 7:1) because of the plots of the hostile Jews. The hill country northeast of Jerusalem was thinly populated.

Into a city called Ephraim (εις Επραιμ λεγομενην πολιν — eis Ephraim legomenēn polin). Πολις — Polis here means no more than town or village (κωμη — kōmē). The place is not certainly known, not mentioned elsewhere in the N.T. Josephus mentions (War, IV. ix. 9) a small fort near Bethel in the hill country and in 2 Chronicles 13:19 Ephron is named in connexion with Bethel. Up here Jesus would at least be free for the moment from the machinations of the Sanhedrin while he faced the coming catastrophe at the passover. He is not far from the mount of temptation where the devil showed and offered him the kingdoms of the world for the bending of the knee before him. Is it mere fancy to imagine that the devil came to see Jesus again here at this juncture with a reminder of his previous offer and of the present plight of the Son of God with the religious leaders conspiring his death? At any rate Jesus has the fellowship of his disciples this time (μετα των ματητων — meta tōn mathētōn). But what were they thinking?

Was near (ην εγγυς — ēn eggus). See John 2:13 for the same phrase. This last passover was the time of destiny for Jesus.

Before the passover to purify themselves (προ του πασχα ινα αγνισωσιν εαυτους — pro tou pascha hina hagnisōsin heautous). 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).

They sought therefore for Jesus (εζητουν ουν τον Ιησουν — ezētoun oun ton Iēsoun). 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 (εν τωι ιερωι εστηκοτες — en tōi hierōi hestēkotes). 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? (οτι ου μη ελτηι εις την εορτην — hoti ou mē elthēi eis tēn heortēn). 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.

The chief priests and the Pharisees (οι αρχιερεις και οι Παρισαιοι — hoi archiereis kai hoi Pharisaioi). The Sanhedrin.

Had given commandment (δεδωκεισαν εντολας — dedōkeisan entolas). Past perfect active of διδωμι — didōmi

That he should shew it (ινα μηνυσηι — hina mēnusēi). 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 (εαν τις γνωι — ean tis gnōi). Third-class condition with εαν — ean and second aorist active subjunctive of γινωσκω — ginōskō

Where he was (που εστιν — pou estin). 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 (οπως πιασωσιν αυτον — hopōs piasōsin auton). 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.).