The title "Lord" (Gr. kyrie) was respectful and did not necessarily imply belief in Jesus" deity. Obviously Jesus had had considerable contact with Lazarus and his two sisters, so much so that the women could appeal to Jesus" filial love (Gr. phileis) for their brother when they urged Him to come. They also believed that Jesus could help their brother by healing him (cf. John 11:21; Psalm 50:15). They must have realized that Jesus was in danger anywhere near Jerusalem ( John 11:8). [source][source][source]
Context Summary
John 11:1-16 - Jesus Faces Death For His Friend
Sickness enters homes even where God is honored and loved. It is permitted because it affords an opportunity and platform for His delivering help. We should see to it that the Son of God is glorified in our physical weakness, either because of our patience and fortitude, which are ministered by His Spirit, or by the deliverances which He grants. See 2 Corinthians 12:1-9.
There is a special emphasis on therefore in John 11:6. Christ lingered because He loved. He allowed the worse to go to the worst, that the sisters (and the world through them) might receive a testimony to His saving power, which could be obtained at no less cost than their brother's death, John 11:9. As long as the heart is bathed in the light of God's presence and is conscious of living on His plan, it cannot be mistaken in its decisions and it will not stumble. Our Lord knew that He must go to Bethany, and that He would be safe, because the hour of night had not arrived.
Since Jesus came to us, death has become a mere shadow of its former self and is to be dreaded no more than sleep. Had the Lord been beside His dying friend, He could not have forborne the entreaty of the sisters, but now there was room for a faith-compelling miracle on His part. [source]
Chapter Summary: John 11
1Jesus raises Lazarus, four days buried 45Many Jews believe 47The high priests and Pharisees gather a council against Jesus 49Caiaphas prophesies 54Jesus hides himself 55At the Passover they enquire after him, and lay wait for him
Greek Commentary for John 11:3
Sent saying [απεστειλαν λεγουσαι] First aorist active indicative of αποστελλω apostellō and present active participle. The message was delivered by the messenger. Thou lovest 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 Both occur of the Father‘s love for the Son Hence the distinction is not always observed. [source]
Thou lovest [φιλεῖς] See on John 5:20. “They do not say, come. He who loves needs but know” (Bengel). [source]
Reverse Greek Commentary Search for John 11:3
Matthew 9:30Strictly charged them [εν εαυτωι] A difficult word, compound of ενεβριμησατο en and ενεβριμητη brimaomai (to be moved with anger). It is used of horses snorting (Aeschylus, Theb. 461), of men fretting or being angry (Daniel 11:30). Allen notes that it occurs twice in Mark (Mark 1:43; Mark 14:5) when Matthew omits it. It is found only here in Matthew. John has it twice in a different sense (John 11:33 with απεκριτη en heautōi). Here and in Mark 1:32 it has the notion of commanding sternly, a sense unknown to ancient writers. Most manuscripts have the middle ορατε μηδεις γινωσκετω enebrimēsato but Aleph and B have the passive enebrimēthē which Westcott and Hort accept, but without the passive sense (cf. apekrithē). “The word describes rather a rush of deep feeling which in the synoptic passages showed itself in a vehement injunctive and in John 11:33 in look and manner” (McNeile). Bruce translates Euthymius Zigabenus on Mark 1:32: “Looked severely, contracting His eyebrows, and shaking His head at them as they are wont to do who wish to make sure that secrets will be kept.” “See to it, let no one know it” Note elliptical change of persons and number in the two imperatives. [source]
Mark 1:43Strictly charged [εμβριμησαμενος] Only in Mark. Luke 5:14 has παρηγγειλεν parēggeilen (commanded). Mark‘s word occurs also in Mark 14:5 and in Matthew 9:30 and John 11:38. See note on Matthew 9:30. It is a strong word for the snorting of a horse and expresses powerful emotion as Jesus stood here face to face with leprosy, itself a symbol of sin and all its train of evils. The command to report to the priests was in accord with the Mosaic regulations and the prohibition against talking about it was to allay excitement and to avoid needless opposition to Christ. [source]
Mark 14:5And they murmured against her [και ενεβριμωντο αυτηι] Imperfect tense of this striking word used of the snorting of horses and seen already in Mark 1:43; John 11:38. It occurs in the lxx in the sense of anger as here (Daniel 11:30). Judas made the complaint against Mary of Bethany, but all the apostles joined in the chorus of criticism of the wasteful extravagance. [source]
Luke 5:1Pressed upon him [επικεισται] Luke in this paragraph (Luke 5:1-11; Mark 1:16-20; Matthew 4:18-22) does not follow the chronology of Mark as he usually does. It seems reasonably clear that the renewed call of the four fishermen came before the first tour of Galilee in Luke 4:42-44. It is here assumed that Luke is describing in his own way the incident given in Mark and Matthew above. Luke singles out Simon in a graphic way. This verb επικεισται epikeisthai is an old one and means to λιε υπον lie upon rest upon as of a stone on the tomb (John 11:38) or of fish on the burning coals (John 21:9). So it is used of a tempest (Acts 27:20) and of the urgent demands for Christ‘s crucifixion (Luke 23:23). Here it vividly pictures the eager crowds around Jesus. Εν τωι επικεισται En tōi epikeisthai is a favourite idiom with Luke as we have already seen, εν en with the articular infinitive in the locative case. [source]
John 13:21Was troubled in Spirit [] See on John 11:33; see on John 12:27. The agitation was in the highest region of the spiritual life ( πνεῦμα ). [source]
John 12:27Is troubled [τετάρακται] The perfect tense; has been disturbed and remains troubled. The same verb as in John 11:33. Notice that there it is said. He groaned in the spirit ( τῷ πνεύματι ). His inward agitation did not arise from personal sorrow or sympathy, but from some shock to His moral and spiritual sense. [source]
John 11:42The people [τὸν ὄχλον] In view of the distinction which John habitually makes between the Jews and the multitude, the use of the latter term here is noticeable, since Jews occurs at John 11:19,John 11:31,John 11:36. It would seem to indicate that a miscellaneous crowd had gathered. Rev., the multitude. See on John 1:19. [source]
John 11:37Have caused, etc. [] This saying of the Jews may have been uttered ironically, in which case it throws light on the meaning of groaned in the spirit (John 11:33) and of groaning in Himself in the next verse. But the words may have been spoken sincerely. [source]
John 11:15That I was not there [] Bengel's comment is beautiful and characteristic. “It accords beautifully with divine propriety that we read of no one having died while the Prince of life was present. If you suppose that death could not, in the presence of Jesus, have assailed Lazarus, the language of the two sisters, John 11:21,John 11:32, attains loftier meaning; and the Lord's joy at His own absence is explained.” [source]
John 16:20Weep - lament - be sorrowful [κλαύσετε - θρηνήσετε - λυπηθήσεσθε] Of these three words, the last is the most general in meaning, expressing every species of pain, of body or of soul, and not necessarily the outward manifestation of sorrow. Both the other words denote audible expressions of grief. Θρηνέω marks the more formal expression. It means to utter a dirge over the dead. Thus Homer, of the mourning over Hector in Troy:“On a fair couch they laid the corse, and placedSingers beside it leaders of the dirge ( θρηνων ), Who sang ( ἐθρήνεον ) a sorrowful, lamenting strain,-DIVIDER-
And all the women answered it with sobs.”“Iliad,” xxiv. 720-722. The verb occurs Matthew 11:17; Luke 7:32; Luke 23:27. Κλαίω means audible weeping, the crying of children, as distinguished from δακρύω , to shed tears, to weep silently, which occurs but once in the New Testament, of Jesus' weeping (John 11:35). See on Luke 7:32. [source]
John 11:35Wept [ἐδάκρυσεν] A different verb from that in John 11:31. From δάκρυ , tear, and meaning to shed tears, to weep silently. Only here in the New Testament. Κλαίω , to weep audibly, is once used of our Lord in Luke 19:41. “The very Gospel in which the deity of Jesus is most clearly asserted, is also that which makes us best acquainted with the profoundly human side of His life” (Godet). How far such a conception of deity is removed from the pagan ideal, may be seen by even a superficial study of the classics. Homer's gods and goddesses weep and bellow when wounded, but are not touched with the feeling of human infirmity (see on John 3:16). “The gods,” says Gladstone, “while they dispense afflictions upon earth, which are neither sweetened by love, nor elevated by a distinct disciplinary purpose, take care to keep themselves beyond all touch of grief or care.”“The gods ordainThe lot of man to suffer, while themselves Are free from care.”“Iliad,” xxiv., 525. So Diana, when appealed to by the wretched Hippolytus for sympathy, replies:“I see thy love, but must not shed a tear.”Euripides, “Hippolytes,” 1396. The Roman satirist unconsciously bears witness to the profound truthfulness and beauty of this picture of the weeping Savior, in the words: “Nature confesses that she gives the tenderest of hearts to the human race by giving them tears: this is the best part of our sensations” (Juvenal, “Satire” xv., 131-133). [source]
John 11:33He groaned in the spirit [ἐνεβριμήσατο τῷ πνεύματι] See on Mark 1:43. The word for groaned occurs three times elsewhere: Matthew 9:30; Mark 1:43; Mark 14:5. In every case it expresses a charge, or remonstrance, accompanied with a feeling of displeasure. On this passage there are two lines of interpretation, both of them assuming the meaning just stated. (1) Τῷ πνευ.ματι , the spirit, is regarded as the object of Jesus' inward charge or remonstrance. This is explained variously: as that Jesus sternly rebuked the natural shrinking of His human spirit, and summoned it to the decisive conflict with death; or that He checked its impulse to put forth His divine energy at once. (2) Takes in the spirit, as representing the sphere of feeling, as John 13:21; Mark 8:12; Luke 10:21. Some explain the feeling as indignation at the hypocritical mourning of the Jews, or at their unbelief and the sisters' misapprehension; others as indignation at the temporary triumph of Satan, who had the power of death. The interpretation which explains τῷ πνεύματι as the sphere of feeling is to be preferred. Comp. John 11:38, in himself. The nature of the particular emotion of Jesus must remain largely a matter of conjecture. Rev. renders, in margin, was moved with indignation in the spirit. [source]
John 1:14Was made flesh [σὰρξ ἐγένετο] Rev., “became flesh.” The same verb as in John 1:3. All things became through Him; He in turn became flesh. “He became that which first became through Him.” In becoming, He did not cease to be the Eternal Word. His divine nature was not laid aside. In becoming flesh He did not part with the rational soul of man. Retaining all the essential properties of the Word, He entered into a new mode of being, not a new being. The word σὰρξ , flesh, describes this new mode of being. It signifies human nature in and according to its corporal manifestation. Here, as opposed to the purely divine, and to the purely immaterial nature of the Word. He did not first become a personality on becoming flesh. The prologue throughout conceives Him as a personality from the very beginning - from eternal ages. The phrase became flesh, means more than that He assumed a human body. He assumed human nature entire, identifying Himself with the race of man, having a human body, a human soul, and a human spirit. See John 12:27; John 11:33; John 13:21; John 19:30. He did not assume, for a time merely, humanity as something foreign to Himself The incarnation was not a mere accident of His substantial being. “He became flesh, and did not clothe Himself in flesh.” Compare, on the whole passage, 1 John 4:2; 2 John 1:7. [source]
John 11:21Lord, if thou hadst been here, my brother had not died [Κυριε ει ης ωδε ουκ αν απετανεν ο αδελπος μου] 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. [source]
John 11:32Fell down at his feet [επεσεν αυτου προς τους ποδας] 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). [source]
John 11:36Loved [επιλει] As in John 11:3 which see. Imperfect active. Even the Jews saw that Jesus loved Lazarus. [source]
John 11:37Could not this man [ουκ εδυνατο ουτος] 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 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. [source]
John 11:19Had come [εληλυτεισαν] 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 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 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. [source]
John 11:33When Jesus therefore saw her weeping [Ιησους ουν ως ειδεν αυτην κλαιουσαν] 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 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 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 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. [source]
John 11:35Jesus wept [εδακρυσεν ο Ιησους] 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” 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. [source]
John 13:27Then entered Satan into him [τοτε εισηλτεν εις εκεινον ο Σατανας] The only time the word Satan occurs in the Gospel. As he had done before (John 13:2; Luke 22:3) until Christ considered him a devil (John 6:70). This is the natural outcome of one who plays with the devil. That thou doest, do quickly Aorist active imperative of ποιεω poieō “Do more quickly what thou art doing.” Ταχειον Tacheion is comparative of ταχεως tacheōs (John 11:31) and in N.T. only here, John 20:4; Hebrews 13:19,Hebrews 13:23. See the eagerness of Jesus for the passion in Luke 12:50. [source]
John 20:11Was standing [ιστηκει] Past perfect of ιστημι histēmi as imperfect as in John 19:25. At the tomb Προς Pros (in front of) with locative while παρα para (by the side of) with locative in John 19:25. Pathetic and common picture of a woman weeping by the tomb. See John 11:31. As she wept Imperfect, “as she was weeping.” She stooped and looked Aorist active indicative of παρακυπτω parakuptō for which see John 20:5. Mary “peeped into” the tomb, but did not enter. [source]
John 4:49Sir [Κυριε] See John 1:38. Come down Second aorist active imperative, tense and tone of urgency. Ερε μψ χιλδ διε Ere my child die Regular idiom with πριν prin in positive clause, second aorist active infinitive of αποτνησκω apothnēskō and accusative of general reference, “before dying as to my child.” Bengel notes that he only thought Jesus had power before death as even Martha and Mary felt at first (John 11:21,John 11:32). But the father‘s heart goes out to Jesus. [source]
John 11:38Again groaning in himself [παλιν εμβριμωμενος εν εαυτωι] 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 Vivid historical present. A cave Old word (from σπεος speos cavern). Cf. Matthew 21:13. Lay against it 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. [source]
John 12:27My soul [η πσυχη μου] The soul Perfect passive indicative of ταρασσω tarassō used also in John 11:33; John 13:21 of Jesus. While John proves the deity of Jesus in his Gospel, he assumes throughout his real humanity as here (cf. John 4:6). The language is an echo of that in Psalm 6:4; Psalm 42:7. John does not give the agony in Gethsemane which the Synoptics have (Mark 14:35.; Matthew 26:39; Luke 22:42), but it is quite beside the mark to suggest, as Bernard does, that the account here is John‘s version of the Gethsemane experience. Why do some critics feel called upon to level down to a dead plane every variety of experience in Christ‘s life? And what shall I say? Deliberative subjunctive which expresses vividly “a genuine, if momentary indecision” (Bernard). The request of the Greeks called up graphically to Jesus the nearness of the Cross. Father, save me from this hour Jesus began his prayers with “Father” (John 11:41). Dods thinks that this should be a question also. Westcott draws a distinction between απο ek (out of) and εκ apo (from) to show that Jesus does not pray to draw back from the hour, but only to come safely out of it all and so interprets εκ ek in Hebrews 5:7, but that distinction will not stand, for in John 1:44 απο ek and απο apo are used in the same sense and in the Synoptics (Mark 14:35.; Matthew 26:39; Luke 22:42) we have αλλα δια τουτο ηλτον εις την ωραν ταυτην apo If it holds here, we lose the point there. Here as in Gethsemane the soul of Jesus instinctively and naturally shrinks from the Cross, but he instantly surrenders to the will of God in both experiences. But for this cause came I unto this hour (alla dia touto ēlthon eis tēn hōran tautēn). It was only a moment of human weakness as in Gethsemane that quickly passed. Thus understood the language has its natural meaning. [source]
John 12:27Is troubled [τεταρακται] Perfect passive indicative of ταρασσω tarassō used also in John 11:33; John 13:21 of Jesus. While John proves the deity of Jesus in his Gospel, he assumes throughout his real humanity as here (cf. John 4:6). The language is an echo of that in Psalm 6:4; Psalm 42:7. John does not give the agony in Gethsemane which the Synoptics have (Mark 14:35.; Matthew 26:39; Luke 22:42), but it is quite beside the mark to suggest, as Bernard does, that the account here is John‘s version of the Gethsemane experience. Why do some critics feel called upon to level down to a dead plane every variety of experience in Christ‘s life? And what shall I say? Deliberative subjunctive which expresses vividly “a genuine, if momentary indecision” (Bernard). The request of the Greeks called up graphically to Jesus the nearness of the Cross. Father, save me from this hour Jesus began his prayers with “Father” (John 11:41). Dods thinks that this should be a question also. Westcott draws a distinction between απο ek (out of) and εκ apo (from) to show that Jesus does not pray to draw back from the hour, but only to come safely out of it all and so interprets εκ ek in Hebrews 5:7, but that distinction will not stand, for in John 1:44 απο ek and απο apo are used in the same sense and in the Synoptics (Mark 14:35.; Matthew 26:39; Luke 22:42) we have αλλα δια τουτο ηλτον εις την ωραν ταυτην apo If it holds here, we lose the point there. Here as in Gethsemane the soul of Jesus instinctively and naturally shrinks from the Cross, but he instantly surrenders to the will of God in both experiences. But for this cause came I unto this hour (alla dia touto ēlthon eis tēn hōran tautēn). It was only a moment of human weakness as in Gethsemane that quickly passed. Thus understood the language has its natural meaning. [source]
John 13:21He was troubled in the spirit [εταραχτη τοι πνευματι] First aorist passive indicative of ταρασσω tarassō and the locative case of πνευμα pneuma See note on John 11:33 and note on John 12:27 for this use of ταρασσω tarassō for the agitation of Christ‘s spirit. In John 14:1,John 14:27 it is used of the disciples. Jesus was one with God (John 5:19) and yet he had our real humanity (John 1:14). Testified First aorist active indicative of μαρτυρεω martureō definite witness as in John 4:44; John 18:37. One of you shall betray me Future active of παραδιδωμι paradidōmi to betray, the word so often used of Judas. This very language occurs in Mark 14:18; Matthew 26:21 and the idea in Luke 22:21. Jesus had said a year ago that “one of you is a devil” (John 6:70), but it made no such stir then. Now it was a bolt from the blue sky as Jesus swept his eyes around and looked at the disciples. [source]
John 16:20Ye shall weep and lament [κλαυσετε και τρηνησετε] Future active of κλαιω klaiō and τρηνεω thrēneō both old words (for κλαιω klaiō see John 11:31, for τρηνεω thrēneō see Matthew 11:17), both words used of the loud lamentations so common in the east. Shall rejoice Second future passive of χαιρω chairō in violent contrast. Picture the women on the way to the Cross (Luke 23:27, εκοπτοντο και ετρηνουν ekoptonto kai ethrēnoun two descriptive imperfects) and Mary Magdalene by the tomb (John 20:11, κλαιουσα klaiousa). Ye shall be sorrowful First future passive of λυπεω lupeō word for inward grief. See the change from sorrow to joy in John 20:14-16 when “they disbelieved for joy” (Luke 24:41). So violent was the reaction on the sudden appearance of Jesus. [source]
John 20:2Runneth [τρεχει] Vivid dramatic present indicative of τρεχω trechō John deals only with Mary Magdalene. She left the tomb at once before the rest and without seeing the angels as told in the Synoptics (Mark 16:2-8; Matthew 28:5-8; Luke 24:1-8). Luke (Luke 24:9-12) does not distinguish between the separate report of Mary Magdalene and that of the other women. To Simon Peter Full name as usual in John and back with John and the other disciples. The association of Peter and the other disciple in John 18-21 is like that between Peter and John in Acts 1-5. Loved Imperfect of πιλεω phileō for which see John 5:20; John 11:3 and for distinction from αγαπαω agapaō see John 11:5; John 13:23; John 21:7,John 21:15,John 21:17. They have taken away First aorist active indicative of αιρω airō indefinite plural. We know not Mary associates the other women with her in her ignorance. For ετηκαν ethēkan (have laid) see John 19:42. Mary fears a grave robbery. She has no idea of the resurrection of Jesus. [source]
John 4:6Jacob‘s well [πηγη του Ιακωβ] “A spring of Jacob” (here and John 4:14), but πρεαρ phrear (well, pit, cistern) in John 4:11 and John 4:12. It is really a cistern 100 feet deep dug by a stranger apparently in a land of abundant springs (Genesis 26:19). Wearied Perfect active participle of κοπιαω kopiaō a state of weariness. The verb means to toil excessively (Luke 5:5). John emphasizes the human emotions of Jesus (John 1:14; John 11:3,John 11:33,John 11:35,John 11:38,John 11:41.; John 12:27; John 13:21; John 19:28). With his journey As a result Imperfect (descriptive) middle of κατεζομαι kathezomai “was sitting.” Thus Probably “thus wearied,” graphic picture. By the well Literally, “upon the curbstone of the well.” Sixth hour Roman time, about 6 p.m., the usual time for drawing water. [source]
John 5:39Ye search [εραυνατε] Proper spelling as the papyri show rather than ερευνατε ereunāte the old form (from ερευνα ereuna search) as in John 7:52. The form here can be either present active indicative second person plural or the present active imperative second person plural. Only the context can decide. Either makes sense here, but the reason given “because ye think” The plural with the article refers to the well-known collection in the Old Testament (Matthew 21:42; Luke 24:27). Elsewhere in John the singular refers to a particular passage (John 2:22; John 7:38; John 10:35). In them ye have eternal life Indirect assertion after δοκειτε dokeite without “ye” expressed either as nominative Bernard holds that in John δοκεω dokeō always indicates a mistaken opinion (John 5:45; John 11:13,John 11:31; John 13:29; John 16:20; John 20:15). Certainly the rabbis did make a mechanical use of the letter of Scripture as a means of salvation. These are they The true value of the Scriptures is in their witness to Christ (of me, περι εμου peri emou). Luke (Luke 24:27,Luke 24:45) gives this same claim of Jesus, and yet some critics fail to find the Messiah in the Old Testament. But Jesus did. [source]
Acts 28:13Rhegium [ηγιον] Genitive absolute again, and for all the world like that fatal south wind in Acts 27:13, but with no bad results this time, though the weather was plainly treacherous at this early season. On the second day This is the classical use of the predicate adjective, “We second day men” as in Luke 24:22; John 11:39; Philemon 3:5 instead of the adverb (Robertson, Grammar, p. 657). To Puteoli (εις Ποτιολους eis Potiolous). It was 182 miles from Rhegium and would require 26 hours (Page). It was eight miles northwest from Neapolis (Naples) and the chief port of Rome, the regular harbour for the Alexandrian ships from Rome. Portions of the great mole are said to be still visible. [source]
Acts 28:13On the second day [δευτεραιοι] This is the classical use of the predicate adjective, “We second day men” as in Luke 24:22; John 11:39; Philemon 3:5 instead of the adverb (Robertson, Grammar, p. 657). To Puteoli (εις Ποτιολους eis Potiolous). It was 182 miles from Rhegium and would require 26 hours (Page). It was eight miles northwest from Neapolis (Naples) and the chief port of Rome, the regular harbour for the Alexandrian ships from Rome. Portions of the great mole are said to be still visible. [source]
Romans 11:3Life [ψυχήν] From ψύχω tobreathe or blow. In classical usage it signifies life in the distinctness of individual existence, especially of man, occasionally of brutes. Hence, generally, the life of the individual. In the further development of the idea it becomes, instead of the body, the seat of the will, dispositions, desires, passions; and, combined with the σῶμα bodydenotes the constituent parts of humanity. Hence the morally endowed individuality of man which continues after death. Scripture. In the Old Testament, answering to nephesh primarily life, breath; therefore life in its distinct individuality; life as such, distinguished from other men and from inanimate nature. Not the principle of life, but that which bears in itself and manifests the life-principle. Hence spirit (ruach πνεῦμα ) in the Old Testament never signifies the individual. Soul ( ψυχή ), of itself, does not constitute personality, but only when it is the soul of a human being. Human personality is derived from spirit ( πνεῦμα ), and finds expression in soul or life ( ψυχή ). -DIVIDER-
-DIVIDER-
The New-Testament usage follows the Old, in denoting all individuals from the point of view of individual life. Thus the phrase πᾶσα ψυχή everysoul, i.e., every person (Romans 2:9; Romans 13:1), marking them off from inanimate nature. So Romans 11:3; Romans 16:4; 2 Corinthians 1:23; 2 Corinthians 12:15; Philemon 2:30; 1 Thessalonians 2:8, illustrate an Old-Testament usage whereby the soul is the seat of personality, and is employed instead of the personal pronoun, with a collateral notion of value as individual personality. -DIVIDER-
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These and other passages are opposed to the view which limits the term to a mere animal life-principle. See Ephesians 6:6; Colossians 3:23; the compounds σύμψυχοι withone soul; ἰσοψύχον like-minded(Philemon 1:27; Philemon 2:20), where personal interest and accord of feeling are indicated, and not lower elements of personality. See, especially 1 Thessalonians 5:23. -DIVIDER-
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As to the distinction between ψυχή souland πνεῦμα spiritit is to be said:-DIVIDER-
1. That there are cases where the meanings approach very closely, if they are not practically synonymous; especially where the individual life is referred to. See Luke 1:47; John 11:33, and John 12:27; Matthew 11:29, and 1 Corinthians 16:18. -DIVIDER-
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2. That the distinction is to be rejected which rests on the restriction of ψυχή to the principle of animal life. This cannot be maintained in the face of 1 Corinthians 15:45; 1 Corinthians 2:14, in which latter the kindred adjective ψυχικός naturalhas reference to the faculty of discerning spiritual truth. In both cases the antithesis is πνεῦμα spiritin the ethical sense, requiring an enlargement of the conception of ψυχικός naturalbeyond that of σαρκικός fleshlyThat ψυχή soulmust not be distinguished from πνεῦμα ; spirit as being alone subject to the dominion of sin, since the πνεῦμα is described as being subject to such dominion. See 2 Corinthians 7:1. So 1 Thessalonians 5:23; 1 Corinthians 7:34, imply that the spirit needs sanctification. Compare Ephesians 4:23. -DIVIDER-
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4. Ψυχή soulis never used of God like πνεῦμα spiritIt is used of Christ, but always with reference to His humanity. -DIVIDER-
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Whatever distinction there is, therefore, is not between a higher and a lower element in man. It is rather between two sides of the one immaterial nature which stands in contrast with the body. Spirit expresses the conception of that nature more generally, being used both of the earthly and of the non-earthly spirit, while soul designates it on the side of the creature. In this view ψυχή soulis akin to σάρξ , flesh, “not as respects the notion conveyed by them, but as respects their value as they both stand at the same stage of creatureliness in contradistinction to God.” Hence the distinction follows that of the Old Testament between soul and spirit as viewed from two different points: the soul regarded as an individual possession, distinguishing the holder from other men and from inanimate nature; the spirit regarded as coming directly from God and returning to Him. “The former indicates the life-principle simply as subsistent, the latter marks its relation to God.” Spirit and not soul is the point of contact with the regenerating forces of the Holy Spirit; the point from which the whole personality is moved round so as to face God. -DIVIDER-
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Ψυχή soulis thus:-DIVIDER-
1. The individual life, the seat of the personality. -DIVIDER-
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2. The subject of the life, the person in which it dwells. -DIVIDER-
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3. The mind as the sentient principle, the seat of sensation and desire. -DIVIDER-
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[source]
Philippians 3:5Circumcised the eighth day [περιτομῇ ὀκταήμερος] Lit., eight days old in circumcision; or passing the eighth day. For the idiom, see on John 11:39, and compare Acts 28:13. Converts to Judaism were circumcised in maturity: Ishmaelites in their thirteenth year. He was thus shown to be neither a heathen nor an Ishmaelite. [source]
Philippians 3:5Circumcised the eighth day [περιτομηι οκταημερος] “In circumcision (locative case) an eighth day man.” Use of the ordinal with persons like τεταρταιος tetartaios (John 11:39). Ishmaelites were circumcised in the thirteenth year, proselytes from Gentiles in mature age, Jews on the eighth day (Luke 2:21). [source]
Philippians 3:5I yet more [εγω μαλλον] “I have more ground for boasting than he” and Paul proceeds to prove it in the rest of Phlippians 3:5,Phlippians 3:6. Circumcised the eighth day (περιτομηι οκταημερος peritomēi oktaēmeros). “In circumcision (locative case) an eighth day man.” Use of the ordinal with persons like τεταρταιος tetartaios (John 11:39). Ishmaelites were circumcised in the thirteenth year, proselytes from Gentiles in mature age, Jews on the eighth day (Luke 2:21). Of the stock of Israel Of the original stock, not a proselyte. Benjamin (ενιαμιν Beniamin). Son of the right hand (that is, left-handed), son of Rachel. The first King, Saul (Paul‘s own Hebrew name) was from this little tribe. The battle cry of Israel was “After thee, O Benjamin” (Judges 5:14). A Hebrew of the Hebrews Of Hebrew parents who retained the characteristic qualities in language and custom as distinct from the Hellenistic Jews (Acts 6:1). Paul was from Tarsus and knew Greek as well as Aramaic (Acts 21:40; Acts 22:2) and Hebrew, but he had not become Hellenized. A Pharisee (Παρισαιος Pharisaios). In distinction from the Sadducees (Galatians 1:14) and he continued a Pharisee in many essential matters like the doctrine of the resurrection (Acts 23:6). Cf. 2 Corinthians 11:22. [source]
Colossians 4:16Cause that [ποιησατε ινα] Same idiom in John 11:37; Revelation 13:15. Old Greek preferred οπως hopōs for this idiom. See note on 1 Thessalonians 5:27 for injunction for public reading of the Epistle. That ye also read (και υμεις αναγνωτε kai humeis anagnōte). Second aorist active subjunctive of αναγινωσκω anaginōskō to read. And the epistle from Laodicea The most likely meaning is that the so-called Epistle to the Ephesians was a circular letter to various churches in the province of Asia, one copy going to Laodicea and to be passed on to Colossae as the Colossian letter was to be sent on to Laodicea. This was done usually by copying and keeping the original. See note on Ephesians 1:1 for further discussion of this matter. [source]
1 Thessalonians 5:14Encourage the fainthearted [παραμυτειστε τους ολιγοπσυχους] Old verb to encourage or console as in John 11:31, though not so common in N.T. as παρακαλεω parakaleō the compound adjective Middle voice with genitive of αντεχω antechō old verb, in N.T. only in middle, to cling to, to hold on to (with genitive). The weak are those tempted to sin (immorality, for instance). Be long-suffering toward all These disorderly elements try the patience of the leaders. Hold out with them. What a wonderful ideal Paul here holds up for church leaders! [source]
Hebrews 5:7In the days of his flesh [εν ταις ημεραις της σαρκος αυτου] Here (Hebrews 5:7-9) the author turns to the other requirement of a high priest (human sympathy). Since Jesus was “without sin” (Hebrews 4:15) he did not have to offer sacrifices “for himself,” yet in all other points he felt the sympathy of the human high priest, even more so by reason of his victory over sin. Having offered up Second aorist active (-α a form) participle of προσπερω prospherō (cf. Hebrews 5:3). An allusion to the Agony of Christ in Gethsemane. Supplications Socrates, Polybius, Job (Job 40:22) combine this word with δεησεις deēseis (prayers) as here. The older form was ικεσια hikesia The word ικετηριος hiketērios is an adjective from ικετης hiketēs (a suppliant from ικω hikō to come to one) and suggests one coming with an olive branch Here only in the N.T. With strong crying and tears See Luke 22:44. for a picture of the scene in Gethsemane (anguish and pathos). No doubt the writer has in mind other times when Jesus shed tears (John 11:35; Luke 19:41), but Gethsemane chiefly. To save him from death A reference to the cry of Jesus in Gethsemane (Matthew 26:39). Having been heard for his godly fear Old word from ευλαβης eulabēs (taking hold well, Luke 2:25 from ευ λαμβανω eu class="normal greek">ευλαβεομαι lambanō the verb eulabeomai in N.T. only in Hebrews 11:7), in N.T. only here and Hebrews 12:28. Fine picture of Christ‘s attitude toward the Father in the prayer in Gethsemane and in all his prayers. Jesus in Gethsemane at once surrendered his will to that of the Father who heard his plea and enabled him to acquiesce in the Father‘s will. [source]
Hebrews 5:7Having offered up [προσενεγκας] Second aorist active (-α a form) participle of προσπερω prospherō (cf. Hebrews 5:3). An allusion to the Agony of Christ in Gethsemane. Supplications Socrates, Polybius, Job (Job 40:22) combine this word with δεησεις deēseis (prayers) as here. The older form was ικεσια hikesia The word ικετηριος hiketērios is an adjective from ικετης hiketēs (a suppliant from ικω hikō to come to one) and suggests one coming with an olive branch Here only in the N.T. With strong crying and tears See Luke 22:44. for a picture of the scene in Gethsemane (anguish and pathos). No doubt the writer has in mind other times when Jesus shed tears (John 11:35; Luke 19:41), but Gethsemane chiefly. To save him from death A reference to the cry of Jesus in Gethsemane (Matthew 26:39). Having been heard for his godly fear Old word from ευλαβης eulabēs (taking hold well, Luke 2:25 from ευ λαμβανω eu class="normal greek">ευλαβεομαι lambanō the verb eulabeomai in N.T. only in Hebrews 11:7), in N.T. only here and Hebrews 12:28. Fine picture of Christ‘s attitude toward the Father in the prayer in Gethsemane and in all his prayers. Jesus in Gethsemane at once surrendered his will to that of the Father who heard his plea and enabled him to acquiesce in the Father‘s will. [source]
Hebrews 5:7Supplications [ικετηριας] Socrates, Polybius, Job (Job 40:22) combine this word with δεησεις deēseis (prayers) as here. The older form was ικεσια hikesia The word ικετηριος hiketērios is an adjective from ικετης hiketēs (a suppliant from ικω hikō to come to one) and suggests one coming with an olive branch Here only in the N.T. With strong crying and tears See Luke 22:44. for a picture of the scene in Gethsemane (anguish and pathos). No doubt the writer has in mind other times when Jesus shed tears (John 11:35; Luke 19:41), but Gethsemane chiefly. To save him from death A reference to the cry of Jesus in Gethsemane (Matthew 26:39). Having been heard for his godly fear Old word from ευλαβης eulabēs (taking hold well, Luke 2:25 from ευ λαμβανω eu class="normal greek">ευλαβεομαι lambanō the verb eulabeomai in N.T. only in Hebrews 11:7), in N.T. only here and Hebrews 12:28. Fine picture of Christ‘s attitude toward the Father in the prayer in Gethsemane and in all his prayers. Jesus in Gethsemane at once surrendered his will to that of the Father who heard his plea and enabled him to acquiesce in the Father‘s will. [source]
Hebrews 5:7With strong crying and tears [μετα κραυγης ισχυρας και δακρυων] See Luke 22:44. for a picture of the scene in Gethsemane (anguish and pathos). No doubt the writer has in mind other times when Jesus shed tears (John 11:35; Luke 19:41), but Gethsemane chiefly. To save him from death A reference to the cry of Jesus in Gethsemane (Matthew 26:39). Having been heard for his godly fear Old word from ευλαβης eulabēs (taking hold well, Luke 2:25 from ευ λαμβανω eu class="normal greek">ευλαβεομαι lambanō the verb eulabeomai in N.T. only in Hebrews 11:7), in N.T. only here and Hebrews 12:28. Fine picture of Christ‘s attitude toward the Father in the prayer in Gethsemane and in all his prayers. Jesus in Gethsemane at once surrendered his will to that of the Father who heard his plea and enabled him to acquiesce in the Father‘s will. [source]
1 John 2:11Hath blinded [ἐτύφλωσεν] For the image see Isaiah 6:10. See on closed, Matthew 13:15. Compare John 1:5, and see note on κατέλαβεν , overtook; John 11:35,John 11:40. The aorist tense, blinded, indicates a past, definite, decisive act. When the darkness overtook, it blinded. The blindness is no new state into which he has come. [source]
3 John 1:2Soul [ψυχή] See on Mark 12:30; see on Luke 1:46. The soul ( ψυχή ) is the principle of individuality, the seat of personal impressions. It has a side in contact with both the material and the spiritual element of humanity, and is thus the mediating organ between body and spirit. Its meaning, therefore, constantly rises above life or the living individual, and takes color from its relation to either the emotional or the spiritual side of life, from the fact of its being the seat of the feelings, desires, affections, aversions, and the bearer and manifester of the divine life-principle ( πνεῦμα ). Consequently ψυχή is often used in our sense of heart (Luke 1:46; Luke 2:35; John 10:24; Acts 14:2); and the meanings of ψυχή souland πνεῦμα spiritoccasionally approach each other very closely. Compare John 12:27, and John 11:33; Matthew 11:29, and 1 Corinthians 16:18. Also both words in Luke 1:47. In this passage ψυχή soulexpresses the soul regarded as moral being designed for everlasting life. See Hebrews 6:19; Hebrews 10:39; Hebrews 13:17; 1 Peter 2:11; 1 Peter 4:19. John commonly uses the word to denote the principle of the natural life. See John 10:11,John 10:15; John 13:37; John 15:13; 1 John 3:16; Revelation 8:9; Revelation 12:11; Revelation 16:3. [source]
Revelation 13:12To worship the first beast [ινα προσκυνησουσιν το τηριον το πρωτον] Sub-final clause with ινα hina after ποιει poiei seen in John 11:37; Colossians 4:16; Revelation 3:9, usually with the subjunctive, but here with the future indicative as in Revelation 3:9. Note the accusative after προσκυνεω proskuneō as in Revelation 13:8. Here the death-stroke of one of the heads (Revelation 13:3) is ascribed to the beast. Clearly the delegated authority of the provincial priests of the emperor-worship is rigorously enforced, if this is the correct interpretation. [source]
Greek Commentary for John 11:3
First aorist active indicative of αποστελλω apostellō and present active participle. The message was delivered by the messenger. Thou lovest 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 Both occur of the Father‘s love for the Son Hence the distinction is not always observed. [source]
See on John 5:20. “They do not say, come. He who loves needs but know” (Bengel). [source]
Reverse Greek Commentary Search for John 11:3
A difficult word, compound of ενεβριμησατο en and ενεβριμητη brimaomai (to be moved with anger). It is used of horses snorting (Aeschylus, Theb. 461), of men fretting or being angry (Daniel 11:30). Allen notes that it occurs twice in Mark (Mark 1:43; Mark 14:5) when Matthew omits it. It is found only here in Matthew. John has it twice in a different sense (John 11:33 with απεκριτη en heautōi). Here and in Mark 1:32 it has the notion of commanding sternly, a sense unknown to ancient writers. Most manuscripts have the middle ορατε μηδεις γινωσκετω enebrimēsato but Aleph and B have the passive enebrimēthē which Westcott and Hort accept, but without the passive sense (cf. apekrithē). “The word describes rather a rush of deep feeling which in the synoptic passages showed itself in a vehement injunctive and in John 11:33 in look and manner” (McNeile). Bruce translates Euthymius Zigabenus on Mark 1:32: “Looked severely, contracting His eyebrows, and shaking His head at them as they are wont to do who wish to make sure that secrets will be kept.” “See to it, let no one know it” Note elliptical change of persons and number in the two imperatives. [source]
Only in Mark. Luke 5:14 has παρηγγειλεν parēggeilen (commanded). Mark‘s word occurs also in Mark 14:5 and in Matthew 9:30 and John 11:38. See note on Matthew 9:30. It is a strong word for the snorting of a horse and expresses powerful emotion as Jesus stood here face to face with leprosy, itself a symbol of sin and all its train of evils. The command to report to the priests was in accord with the Mosaic regulations and the prohibition against talking about it was to allay excitement and to avoid needless opposition to Christ. [source]
Imperfect tense of this striking word used of the snorting of horses and seen already in Mark 1:43; John 11:38. It occurs in the lxx in the sense of anger as here (Daniel 11:30). Judas made the complaint against Mary of Bethany, but all the apostles joined in the chorus of criticism of the wasteful extravagance. [source]
Luke in this paragraph (Luke 5:1-11; Mark 1:16-20; Matthew 4:18-22) does not follow the chronology of Mark as he usually does. It seems reasonably clear that the renewed call of the four fishermen came before the first tour of Galilee in Luke 4:42-44. It is here assumed that Luke is describing in his own way the incident given in Mark and Matthew above. Luke singles out Simon in a graphic way. This verb επικεισται epikeisthai is an old one and means to λιε υπον lie upon rest upon as of a stone on the tomb (John 11:38) or of fish on the burning coals (John 21:9). So it is used of a tempest (Acts 27:20) and of the urgent demands for Christ‘s crucifixion (Luke 23:23). Here it vividly pictures the eager crowds around Jesus. Εν τωι επικεισται En tōi epikeisthai is a favourite idiom with Luke as we have already seen, εν en with the articular infinitive in the locative case. [source]
See on John 11:33; see on John 12:27. The agitation was in the highest region of the spiritual life ( πνεῦμα ). [source]
The perfect tense; has been disturbed and remains troubled. The same verb as in John 11:33. Notice that there it is said. He groaned in the spirit ( τῷ πνεύματι ). His inward agitation did not arise from personal sorrow or sympathy, but from some shock to His moral and spiritual sense. [source]
Notice the verb here: not φιλεῖς , as John 11:3. See on John 5:20. Lazarus is not mentioned in Luke 10:38sqq. [source]
In view of the distinction which John habitually makes between the Jews and the multitude, the use of the latter term here is noticeable, since Jews occurs at John 11:19, John 11:31, John 11:36. It would seem to indicate that a miscellaneous crowd had gathered. Rev., the multitude. See on John 1:19. [source]
This saying of the Jews may have been uttered ironically, in which case it throws light on the meaning of groaned in the spirit (John 11:33) and of groaning in Himself in the next verse. But the words may have been spoken sincerely. [source]
Bengel's comment is beautiful and characteristic. “It accords beautifully with divine propriety that we read of no one having died while the Prince of life was present. If you suppose that death could not, in the presence of Jesus, have assailed Lazarus, the language of the two sisters, John 11:21, John 11:32, attains loftier meaning; and the Lord's joy at His own absence is explained.” [source]
Rev., more correctly, there arose. The word σχίσμα , division, from σχίζω , to cleave, describes a fact which continually recurs in John's narrative. See John 6:52, John 6:60, John 6:66; John 7:12, John 7:25sqq.; John 8:22; John 9:16, John 9:17; John 10:19, John 10:24, John 10:41; John 11:37sqq.; John 12:19, John 12:29, John 12:42; John 16:18, John 16:19. [source]
Of these three words, the last is the most general in meaning, expressing every species of pain, of body or of soul, and not necessarily the outward manifestation of sorrow. Both the other words denote audible expressions of grief. Θρηνέω marks the more formal expression. It means to utter a dirge over the dead. Thus Homer, of the mourning over Hector in Troy:“On a fair couch they laid the corse, and placedSingers beside it leaders of the dirge ( θρηνων ), Who sang ( ἐθρήνεον ) a sorrowful, lamenting strain,-DIVIDER- And all the women answered it with sobs.”“Iliad,” xxiv. 720-722. The verb occurs Matthew 11:17; Luke 7:32; Luke 23:27. Κλαίω means audible weeping, the crying of children, as distinguished from δακρύω , to shed tears, to weep silently, which occurs but once in the New Testament, of Jesus' weeping (John 11:35). See on Luke 7:32. [source]
A different verb from that in John 11:31. From δάκρυ , tear, and meaning to shed tears, to weep silently. Only here in the New Testament. Κλαίω , to weep audibly, is once used of our Lord in Luke 19:41. “The very Gospel in which the deity of Jesus is most clearly asserted, is also that which makes us best acquainted with the profoundly human side of His life” (Godet). How far such a conception of deity is removed from the pagan ideal, may be seen by even a superficial study of the classics. Homer's gods and goddesses weep and bellow when wounded, but are not touched with the feeling of human infirmity (see on John 3:16). “The gods,” says Gladstone, “while they dispense afflictions upon earth, which are neither sweetened by love, nor elevated by a distinct disciplinary purpose, take care to keep themselves beyond all touch of grief or care.”“The gods ordainThe lot of man to suffer, while themselves Are free from care.”“Iliad,” xxiv., 525. So Diana, when appealed to by the wretched Hippolytus for sympathy, replies:“I see thy love, but must not shed a tear.”Euripides, “Hippolytes,” 1396. The Roman satirist unconsciously bears witness to the profound truthfulness and beauty of this picture of the weeping Savior, in the words: “Nature confesses that she gives the tenderest of hearts to the human race by giving them tears: this is the best part of our sensations” (Juvenal, “Satire” xv., 131-133). [source]
See on Mark 1:43. The word for groaned occurs three times elsewhere: Matthew 9:30; Mark 1:43; Mark 14:5. In every case it expresses a charge, or remonstrance, accompanied with a feeling of displeasure. On this passage there are two lines of interpretation, both of them assuming the meaning just stated. (1) Τῷ πνευ.ματι , the spirit, is regarded as the object of Jesus' inward charge or remonstrance. This is explained variously: as that Jesus sternly rebuked the natural shrinking of His human spirit, and summoned it to the decisive conflict with death; or that He checked its impulse to put forth His divine energy at once. (2) Takes in the spirit, as representing the sphere of feeling, as John 13:21; Mark 8:12; Luke 10:21. Some explain the feeling as indignation at the hypocritical mourning of the Jews, or at their unbelief and the sisters' misapprehension; others as indignation at the temporary triumph of Satan, who had the power of death. The interpretation which explains τῷ πνεύματι as the sphere of feeling is to be preferred. Comp. John 11:38, in himself. The nature of the particular emotion of Jesus must remain largely a matter of conjecture. Rev. renders, in margin, was moved with indignation in the spirit. [source]
Rev., “became flesh.” The same verb as in John 1:3. All things became through Him; He in turn became flesh. “He became that which first became through Him.” In becoming, He did not cease to be the Eternal Word. His divine nature was not laid aside. In becoming flesh He did not part with the rational soul of man. Retaining all the essential properties of the Word, He entered into a new mode of being, not a new being. The word σὰρξ , flesh, describes this new mode of being. It signifies human nature in and according to its corporal manifestation. Here, as opposed to the purely divine, and to the purely immaterial nature of the Word. He did not first become a personality on becoming flesh. The prologue throughout conceives Him as a personality from the very beginning - from eternal ages. The phrase became flesh, means more than that He assumed a human body. He assumed human nature entire, identifying Himself with the race of man, having a human body, a human soul, and a human spirit. See John 12:27; John 11:33; John 13:21; John 19:30. He did not assume, for a time merely, humanity as something foreign to Himself The incarnation was not a mere accident of His substantial being. “He became flesh, and did not clothe Himself in flesh.” Compare, on the whole passage, 1 John 4:2; 2 John 1:7. [source]
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. [source]
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). [source]
As in John 11:3 which see. Imperfect active. Even the Jews saw that Jesus loved Lazarus. [source]
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 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. [source]
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 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 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. [source]
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 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 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 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. [source]
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” 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. [source]
The only time the word Satan occurs in the Gospel. As he had done before (John 13:2; Luke 22:3) until Christ considered him a devil (John 6:70). This is the natural outcome of one who plays with the devil. That thou doest, do quickly Aorist active imperative of ποιεω poieō “Do more quickly what thou art doing.” Ταχειον Tacheion is comparative of ταχεως tacheōs (John 11:31) and in N.T. only here, John 20:4; Hebrews 13:19, Hebrews 13:23. See the eagerness of Jesus for the passion in Luke 12:50. [source]
Past perfect of ιστημι histēmi as imperfect as in John 19:25. At the tomb Προς Pros (in front of) with locative while παρα para (by the side of) with locative in John 19:25. Pathetic and common picture of a woman weeping by the tomb. See John 11:31. As she wept Imperfect, “as she was weeping.” She stooped and looked Aorist active indicative of παρακυπτω parakuptō for which see John 20:5. Mary “peeped into” the tomb, but did not enter. [source]
See John 1:38. Come down Second aorist active imperative, tense and tone of urgency. Ερε μψ χιλδ διε Ere my child die Regular idiom with πριν prin in positive clause, second aorist active infinitive of αποτνησκω apothnēskō and accusative of general reference, “before dying as to my child.” Bengel notes that he only thought Jesus had power before death as even Martha and Mary felt at first (John 11:21, John 11:32). But the father‘s heart goes out to Jesus. [source]
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 Vivid historical present. A cave Old word (from σπεος speos cavern). Cf. Matthew 21:13. Lay against it 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. [source]
The soul Perfect passive indicative of ταρασσω tarassō used also in John 11:33; John 13:21 of Jesus. While John proves the deity of Jesus in his Gospel, he assumes throughout his real humanity as here (cf. John 4:6). The language is an echo of that in Psalm 6:4; Psalm 42:7. John does not give the agony in Gethsemane which the Synoptics have (Mark 14:35.; Matthew 26:39; Luke 22:42), but it is quite beside the mark to suggest, as Bernard does, that the account here is John‘s version of the Gethsemane experience. Why do some critics feel called upon to level down to a dead plane every variety of experience in Christ‘s life? And what shall I say? Deliberative subjunctive which expresses vividly “a genuine, if momentary indecision” (Bernard). The request of the Greeks called up graphically to Jesus the nearness of the Cross. Father, save me from this hour Jesus began his prayers with “Father” (John 11:41). Dods thinks that this should be a question also. Westcott draws a distinction between απο ek (out of) and εκ apo (from) to show that Jesus does not pray to draw back from the hour, but only to come safely out of it all and so interprets εκ ek in Hebrews 5:7, but that distinction will not stand, for in John 1:44 απο ek and απο apo are used in the same sense and in the Synoptics (Mark 14:35.; Matthew 26:39; Luke 22:42) we have αλλα δια τουτο ηλτον εις την ωραν ταυτην apo If it holds here, we lose the point there. Here as in Gethsemane the soul of Jesus instinctively and naturally shrinks from the Cross, but he instantly surrenders to the will of God in both experiences. But for this cause came I unto this hour (alla dia touto ēlthon eis tēn hōran tautēn). It was only a moment of human weakness as in Gethsemane that quickly passed. Thus understood the language has its natural meaning. [source]
Perfect passive indicative of ταρασσω tarassō used also in John 11:33; John 13:21 of Jesus. While John proves the deity of Jesus in his Gospel, he assumes throughout his real humanity as here (cf. John 4:6). The language is an echo of that in Psalm 6:4; Psalm 42:7. John does not give the agony in Gethsemane which the Synoptics have (Mark 14:35.; Matthew 26:39; Luke 22:42), but it is quite beside the mark to suggest, as Bernard does, that the account here is John‘s version of the Gethsemane experience. Why do some critics feel called upon to level down to a dead plane every variety of experience in Christ‘s life? And what shall I say? Deliberative subjunctive which expresses vividly “a genuine, if momentary indecision” (Bernard). The request of the Greeks called up graphically to Jesus the nearness of the Cross. Father, save me from this hour Jesus began his prayers with “Father” (John 11:41). Dods thinks that this should be a question also. Westcott draws a distinction between απο ek (out of) and εκ apo (from) to show that Jesus does not pray to draw back from the hour, but only to come safely out of it all and so interprets εκ ek in Hebrews 5:7, but that distinction will not stand, for in John 1:44 απο ek and απο apo are used in the same sense and in the Synoptics (Mark 14:35.; Matthew 26:39; Luke 22:42) we have αλλα δια τουτο ηλτον εις την ωραν ταυτην apo If it holds here, we lose the point there. Here as in Gethsemane the soul of Jesus instinctively and naturally shrinks from the Cross, but he instantly surrenders to the will of God in both experiences. But for this cause came I unto this hour (alla dia touto ēlthon eis tēn hōran tautēn). It was only a moment of human weakness as in Gethsemane that quickly passed. Thus understood the language has its natural meaning. [source]
First aorist passive indicative of ταρασσω tarassō and the locative case of πνευμα pneuma See note on John 11:33 and note on John 12:27 for this use of ταρασσω tarassō for the agitation of Christ‘s spirit. In John 14:1, John 14:27 it is used of the disciples. Jesus was one with God (John 5:19) and yet he had our real humanity (John 1:14). Testified First aorist active indicative of μαρτυρεω martureō definite witness as in John 4:44; John 18:37. One of you shall betray me Future active of παραδιδωμι paradidōmi to betray, the word so often used of Judas. This very language occurs in Mark 14:18; Matthew 26:21 and the idea in Luke 22:21. Jesus had said a year ago that “one of you is a devil” (John 6:70), but it made no such stir then. Now it was a bolt from the blue sky as Jesus swept his eyes around and looked at the disciples. [source]
Future active of κλαιω klaiō and τρηνεω thrēneō both old words (for κλαιω klaiō see John 11:31, for τρηνεω thrēneō see Matthew 11:17), both words used of the loud lamentations so common in the east. Shall rejoice Second future passive of χαιρω chairō in violent contrast. Picture the women on the way to the Cross (Luke 23:27, εκοπτοντο και ετρηνουν ekoptonto kai ethrēnoun two descriptive imperfects) and Mary Magdalene by the tomb (John 20:11, κλαιουσα klaiousa). Ye shall be sorrowful First future passive of λυπεω lupeō word for inward grief. See the change from sorrow to joy in John 20:14-16 when “they disbelieved for joy” (Luke 24:41). So violent was the reaction on the sudden appearance of Jesus. [source]
Vivid dramatic present indicative of τρεχω trechō John deals only with Mary Magdalene. She left the tomb at once before the rest and without seeing the angels as told in the Synoptics (Mark 16:2-8; Matthew 28:5-8; Luke 24:1-8). Luke (Luke 24:9-12) does not distinguish between the separate report of Mary Magdalene and that of the other women. To Simon Peter Full name as usual in John and back with John and the other disciples. The association of Peter and the other disciple in John 18-21 is like that between Peter and John in Acts 1-5. Loved Imperfect of πιλεω phileō for which see John 5:20; John 11:3 and for distinction from αγαπαω agapaō see John 11:5; John 13:23; John 21:7, John 21:15, John 21:17. They have taken away First aorist active indicative of αιρω airō indefinite plural. We know not Mary associates the other women with her in her ignorance. For ετηκαν ethēkan (have laid) see John 19:42. Mary fears a grave robbery. She has no idea of the resurrection of Jesus. [source]
“A spring of Jacob” (here and John 4:14), but πρεαρ phrear (well, pit, cistern) in John 4:11 and John 4:12. It is really a cistern 100 feet deep dug by a stranger apparently in a land of abundant springs (Genesis 26:19). Wearied Perfect active participle of κοπιαω kopiaō a state of weariness. The verb means to toil excessively (Luke 5:5). John emphasizes the human emotions of Jesus (John 1:14; John 11:3, John 11:33, John 11:35, John 11:38, John 11:41.; John 12:27; John 13:21; John 19:28). With his journey As a result Imperfect (descriptive) middle of κατεζομαι kathezomai “was sitting.” Thus Probably “thus wearied,” graphic picture. By the well Literally, “upon the curbstone of the well.” Sixth hour Roman time, about 6 p.m., the usual time for drawing water. [source]
Proper spelling as the papyri show rather than ερευνατε ereunāte the old form (from ερευνα ereuna search) as in John 7:52. The form here can be either present active indicative second person plural or the present active imperative second person plural. Only the context can decide. Either makes sense here, but the reason given “because ye think” The plural with the article refers to the well-known collection in the Old Testament (Matthew 21:42; Luke 24:27). Elsewhere in John the singular refers to a particular passage (John 2:22; John 7:38; John 10:35). In them ye have eternal life Indirect assertion after δοκειτε dokeite without “ye” expressed either as nominative Bernard holds that in John δοκεω dokeō always indicates a mistaken opinion (John 5:45; John 11:13, John 11:31; John 13:29; John 16:20; John 20:15). Certainly the rabbis did make a mechanical use of the letter of Scripture as a means of salvation. These are they The true value of the Scriptures is in their witness to Christ (of me, περι εμου peri emou). Luke (Luke 24:27, Luke 24:45) gives this same claim of Jesus, and yet some critics fail to find the Messiah in the Old Testament. But Jesus did. [source]
Genitive absolute again, and for all the world like that fatal south wind in Acts 27:13, but with no bad results this time, though the weather was plainly treacherous at this early season. On the second day This is the classical use of the predicate adjective, “We second day men” as in Luke 24:22; John 11:39; Philemon 3:5 instead of the adverb (Robertson, Grammar, p. 657). To Puteoli (εις Ποτιολους eis Potiolous). It was 182 miles from Rhegium and would require 26 hours (Page). It was eight miles northwest from Neapolis (Naples) and the chief port of Rome, the regular harbour for the Alexandrian ships from Rome. Portions of the great mole are said to be still visible. [source]
This is the classical use of the predicate adjective, “We second day men” as in Luke 24:22; John 11:39; Philemon 3:5 instead of the adverb (Robertson, Grammar, p. 657). To Puteoli (εις Ποτιολους eis Potiolous). It was 182 miles from Rhegium and would require 26 hours (Page). It was eight miles northwest from Neapolis (Naples) and the chief port of Rome, the regular harbour for the Alexandrian ships from Rome. Portions of the great mole are said to be still visible. [source]
From ψύχω tobreathe or blow. In classical usage it signifies life in the distinctness of individual existence, especially of man, occasionally of brutes. Hence, generally, the life of the individual. In the further development of the idea it becomes, instead of the body, the seat of the will, dispositions, desires, passions; and, combined with the σῶμα bodydenotes the constituent parts of humanity. Hence the morally endowed individuality of man which continues after death. Scripture. In the Old Testament, answering to nephesh primarily life, breath; therefore life in its distinct individuality; life as such, distinguished from other men and from inanimate nature. Not the principle of life, but that which bears in itself and manifests the life-principle. Hence spirit (ruach πνεῦμα ) in the Old Testament never signifies the individual. Soul ( ψυχή ), of itself, does not constitute personality, but only when it is the soul of a human being. Human personality is derived from spirit ( πνεῦμα ), and finds expression in soul or life ( ψυχή ). -DIVIDER- -DIVIDER- The New-Testament usage follows the Old, in denoting all individuals from the point of view of individual life. Thus the phrase πᾶσα ψυχή everysoul, i.e., every person (Romans 2:9; Romans 13:1), marking them off from inanimate nature. So Romans 11:3; Romans 16:4; 2 Corinthians 1:23; 2 Corinthians 12:15; Philemon 2:30; 1 Thessalonians 2:8, illustrate an Old-Testament usage whereby the soul is the seat of personality, and is employed instead of the personal pronoun, with a collateral notion of value as individual personality. -DIVIDER- -DIVIDER- These and other passages are opposed to the view which limits the term to a mere animal life-principle. See Ephesians 6:6; Colossians 3:23; the compounds σύμψυχοι withone soul; ἰσοψύχον like-minded(Philemon 1:27; Philemon 2:20), where personal interest and accord of feeling are indicated, and not lower elements of personality. See, especially 1 Thessalonians 5:23. -DIVIDER- -DIVIDER- As to the distinction between ψυχή souland πνεῦμα spiritit is to be said:-DIVIDER- 1. That there are cases where the meanings approach very closely, if they are not practically synonymous; especially where the individual life is referred to. See Luke 1:47; John 11:33, and John 12:27; Matthew 11:29, and 1 Corinthians 16:18. -DIVIDER- -DIVIDER- 2. That the distinction is to be rejected which rests on the restriction of ψυχή to the principle of animal life. This cannot be maintained in the face of 1 Corinthians 15:45; 1 Corinthians 2:14, in which latter the kindred adjective ψυχικός naturalhas reference to the faculty of discerning spiritual truth. In both cases the antithesis is πνεῦμα spiritin the ethical sense, requiring an enlargement of the conception of ψυχικός naturalbeyond that of σαρκικός fleshlyThat ψυχή soulmust not be distinguished from πνεῦμα ; spirit as being alone subject to the dominion of sin, since the πνεῦμα is described as being subject to such dominion. See 2 Corinthians 7:1. So 1 Thessalonians 5:23; 1 Corinthians 7:34, imply that the spirit needs sanctification. Compare Ephesians 4:23. -DIVIDER- -DIVIDER- 4. Ψυχή soulis never used of God like πνεῦμα spiritIt is used of Christ, but always with reference to His humanity. -DIVIDER- -DIVIDER- Whatever distinction there is, therefore, is not between a higher and a lower element in man. It is rather between two sides of the one immaterial nature which stands in contrast with the body. Spirit expresses the conception of that nature more generally, being used both of the earthly and of the non-earthly spirit, while soul designates it on the side of the creature. In this view ψυχή soulis akin to σάρξ , flesh, “not as respects the notion conveyed by them, but as respects their value as they both stand at the same stage of creatureliness in contradistinction to God.” Hence the distinction follows that of the Old Testament between soul and spirit as viewed from two different points: the soul regarded as an individual possession, distinguishing the holder from other men and from inanimate nature; the spirit regarded as coming directly from God and returning to Him. “The former indicates the life-principle simply as subsistent, the latter marks its relation to God.” Spirit and not soul is the point of contact with the regenerating forces of the Holy Spirit; the point from which the whole personality is moved round so as to face God. -DIVIDER- -DIVIDER- Ψυχή soulis thus:-DIVIDER- 1. The individual life, the seat of the personality. -DIVIDER- -DIVIDER- 2. The subject of the life, the person in which it dwells. -DIVIDER- -DIVIDER- 3. The mind as the sentient principle, the seat of sensation and desire. -DIVIDER- -DIVIDER- [source]
In a different sense, referring to the O.T. For a similar double sense see Romans 3:19. For νόμος as a designation of the O.T. generally, see 1 Corinthians 14:21; John 10:24; John 11:34; John 15:25. [source]
Lit., eight days old in circumcision; or passing the eighth day. For the idiom, see on John 11:39, and compare Acts 28:13. Converts to Judaism were circumcised in maturity: Ishmaelites in their thirteenth year. He was thus shown to be neither a heathen nor an Ishmaelite. [source]
“In circumcision (locative case) an eighth day man.” Use of the ordinal with persons like τεταρταιος tetartaios (John 11:39). Ishmaelites were circumcised in the thirteenth year, proselytes from Gentiles in mature age, Jews on the eighth day (Luke 2:21). [source]
“I have more ground for boasting than he” and Paul proceeds to prove it in the rest of Phlippians 3:5, Phlippians 3:6. Circumcised the eighth day (περιτομηι οκταημερος peritomēi oktaēmeros). “In circumcision (locative case) an eighth day man.” Use of the ordinal with persons like τεταρταιος tetartaios (John 11:39). Ishmaelites were circumcised in the thirteenth year, proselytes from Gentiles in mature age, Jews on the eighth day (Luke 2:21). Of the stock of Israel Of the original stock, not a proselyte. Benjamin (ενιαμιν Beniamin). Son of the right hand (that is, left-handed), son of Rachel. The first King, Saul (Paul‘s own Hebrew name) was from this little tribe. The battle cry of Israel was “After thee, O Benjamin” (Judges 5:14). A Hebrew of the Hebrews Of Hebrew parents who retained the characteristic qualities in language and custom as distinct from the Hellenistic Jews (Acts 6:1). Paul was from Tarsus and knew Greek as well as Aramaic (Acts 21:40; Acts 22:2) and Hebrew, but he had not become Hellenized. A Pharisee (Παρισαιος Pharisaios). In distinction from the Sadducees (Galatians 1:14) and he continued a Pharisee in many essential matters like the doctrine of the resurrection (Acts 23:6). Cf. 2 Corinthians 11:22. [source]
Same idiom in John 11:37; Revelation 13:15. Old Greek preferred οπως hopōs for this idiom. See note on 1 Thessalonians 5:27 for injunction for public reading of the Epistle. That ye also read (και υμεις αναγνωτε kai humeis anagnōte). Second aorist active subjunctive of αναγινωσκω anaginōskō to read. And the epistle from Laodicea The most likely meaning is that the so-called Epistle to the Ephesians was a circular letter to various churches in the province of Asia, one copy going to Laodicea and to be passed on to Colossae as the Colossian letter was to be sent on to Laodicea. This was done usually by copying and keeping the original. See note on Ephesians 1:1 for further discussion of this matter. [source]
Old verb to encourage or console as in John 11:31, though not so common in N.T. as παρακαλεω parakaleō the compound adjective Middle voice with genitive of αντεχω antechō old verb, in N.T. only in middle, to cling to, to hold on to (with genitive). The weak are those tempted to sin (immorality, for instance). Be long-suffering toward all These disorderly elements try the patience of the leaders. Hold out with them. What a wonderful ideal Paul here holds up for church leaders! [source]
Here (Hebrews 5:7-9) the author turns to the other requirement of a high priest (human sympathy). Since Jesus was “without sin” (Hebrews 4:15) he did not have to offer sacrifices “for himself,” yet in all other points he felt the sympathy of the human high priest, even more so by reason of his victory over sin. Having offered up Second aorist active (-α a form) participle of προσπερω prospherō (cf. Hebrews 5:3). An allusion to the Agony of Christ in Gethsemane. Supplications Socrates, Polybius, Job (Job 40:22) combine this word with δεησεις deēseis (prayers) as here. The older form was ικεσια hikesia The word ικετηριος hiketērios is an adjective from ικετης hiketēs (a suppliant from ικω hikō to come to one) and suggests one coming with an olive branch Here only in the N.T. With strong crying and tears See Luke 22:44. for a picture of the scene in Gethsemane (anguish and pathos). No doubt the writer has in mind other times when Jesus shed tears (John 11:35; Luke 19:41), but Gethsemane chiefly. To save him from death A reference to the cry of Jesus in Gethsemane (Matthew 26:39). Having been heard for his godly fear Old word from ευλαβης eulabēs (taking hold well, Luke 2:25 from ευ λαμβανω eu class="normal greek">ευλαβεομαι lambanō the verb eulabeomai in N.T. only in Hebrews 11:7), in N.T. only here and Hebrews 12:28. Fine picture of Christ‘s attitude toward the Father in the prayer in Gethsemane and in all his prayers. Jesus in Gethsemane at once surrendered his will to that of the Father who heard his plea and enabled him to acquiesce in the Father‘s will. [source]
Second aorist active (-α a form) participle of προσπερω prospherō (cf. Hebrews 5:3). An allusion to the Agony of Christ in Gethsemane. Supplications Socrates, Polybius, Job (Job 40:22) combine this word with δεησεις deēseis (prayers) as here. The older form was ικεσια hikesia The word ικετηριος hiketērios is an adjective from ικετης hiketēs (a suppliant from ικω hikō to come to one) and suggests one coming with an olive branch Here only in the N.T. With strong crying and tears See Luke 22:44. for a picture of the scene in Gethsemane (anguish and pathos). No doubt the writer has in mind other times when Jesus shed tears (John 11:35; Luke 19:41), but Gethsemane chiefly. To save him from death A reference to the cry of Jesus in Gethsemane (Matthew 26:39). Having been heard for his godly fear Old word from ευλαβης eulabēs (taking hold well, Luke 2:25 from ευ λαμβανω eu class="normal greek">ευλαβεομαι lambanō the verb eulabeomai in N.T. only in Hebrews 11:7), in N.T. only here and Hebrews 12:28. Fine picture of Christ‘s attitude toward the Father in the prayer in Gethsemane and in all his prayers. Jesus in Gethsemane at once surrendered his will to that of the Father who heard his plea and enabled him to acquiesce in the Father‘s will. [source]
Socrates, Polybius, Job (Job 40:22) combine this word with δεησεις deēseis (prayers) as here. The older form was ικεσια hikesia The word ικετηριος hiketērios is an adjective from ικετης hiketēs (a suppliant from ικω hikō to come to one) and suggests one coming with an olive branch Here only in the N.T. With strong crying and tears See Luke 22:44. for a picture of the scene in Gethsemane (anguish and pathos). No doubt the writer has in mind other times when Jesus shed tears (John 11:35; Luke 19:41), but Gethsemane chiefly. To save him from death A reference to the cry of Jesus in Gethsemane (Matthew 26:39). Having been heard for his godly fear Old word from ευλαβης eulabēs (taking hold well, Luke 2:25 from ευ λαμβανω eu class="normal greek">ευλαβεομαι lambanō the verb eulabeomai in N.T. only in Hebrews 11:7), in N.T. only here and Hebrews 12:28. Fine picture of Christ‘s attitude toward the Father in the prayer in Gethsemane and in all his prayers. Jesus in Gethsemane at once surrendered his will to that of the Father who heard his plea and enabled him to acquiesce in the Father‘s will. [source]
See Luke 22:44. for a picture of the scene in Gethsemane (anguish and pathos). No doubt the writer has in mind other times when Jesus shed tears (John 11:35; Luke 19:41), but Gethsemane chiefly. To save him from death A reference to the cry of Jesus in Gethsemane (Matthew 26:39). Having been heard for his godly fear Old word from ευλαβης eulabēs (taking hold well, Luke 2:25 from ευ λαμβανω eu class="normal greek">ευλαβεομαι lambanō the verb eulabeomai in N.T. only in Hebrews 11:7), in N.T. only here and Hebrews 12:28. Fine picture of Christ‘s attitude toward the Father in the prayer in Gethsemane and in all his prayers. Jesus in Gethsemane at once surrendered his will to that of the Father who heard his plea and enabled him to acquiesce in the Father‘s will. [source]
Lit., behold ye. The plural is peculiar. The usual form is the singular ἴδε or ἰδού . See John 1:29; John 11:3, etc.; John 4:35; John 19:26, John 19:27. Elsewhere the plural is used of something actually visible (Galatians 6:11). [source]
For the image see Isaiah 6:10. See on closed, Matthew 13:15. Compare John 1:5, and see note on κατέλαβεν , overtook; John 11:35, John 11:40. The aorist tense, blinded, indicates a past, definite, decisive act. When the darkness overtook, it blinded. The blindness is no new state into which he has come. [source]
See on Mark 12:30; see on Luke 1:46. The soul ( ψυχή ) is the principle of individuality, the seat of personal impressions. It has a side in contact with both the material and the spiritual element of humanity, and is thus the mediating organ between body and spirit. Its meaning, therefore, constantly rises above life or the living individual, and takes color from its relation to either the emotional or the spiritual side of life, from the fact of its being the seat of the feelings, desires, affections, aversions, and the bearer and manifester of the divine life-principle ( πνεῦμα ). Consequently ψυχή is often used in our sense of heart (Luke 1:46; Luke 2:35; John 10:24; Acts 14:2); and the meanings of ψυχή souland πνεῦμα spiritoccasionally approach each other very closely. Compare John 12:27, and John 11:33; Matthew 11:29, and 1 Corinthians 16:18. Also both words in Luke 1:47. In this passage ψυχή soulexpresses the soul regarded as moral being designed for everlasting life. See Hebrews 6:19; Hebrews 10:39; Hebrews 13:17; 1 Peter 2:11; 1 Peter 4:19. John commonly uses the word to denote the principle of the natural life. See John 10:11, John 10:15; John 13:37; John 15:13; 1 John 3:16; Revelation 8:9; Revelation 12:11; Revelation 16:3. [source]
Sub-final clause with ινα hina after ποιει poiei seen in John 11:37; Colossians 4:16; Revelation 3:9, usually with the subjunctive, but here with the future indicative as in Revelation 3:9. Note the accusative after προσκυνεω proskuneō as in Revelation 13:8. Here the death-stroke of one of the heads (Revelation 13:3) is ascribed to the beast. Clearly the delegated authority of the provincial priests of the emperor-worship is rigorously enforced, if this is the correct interpretation. [source]