The Meaning of John 11:41 Explained

John 11:41

KJV: Then they took away the stone from the place where the dead was laid. And Jesus lifted up his eyes, and said, Father, I thank thee that thou hast heard me.

YLT: They took away, therefore, the stone where the dead was laid, and Jesus lifted his eyes upwards, and said, 'Father, I thank Thee, that Thou didst hear me;

Darby: They took therefore the stone away. And Jesus lifted up his eyes on high and said, Father, I thank thee that thou hast heard me;

ASV: So they took away the stone. And Jesus lifted up his eyes, and said, Father, I thank thee that thou heardest me.

KJV Reverse Interlinear

Then  they took away  the stone  [from the place] where  the dead  was  laid.  And  Jesus  lifted  up  [his] eyes,  and  said,  Father,  I thank  thee  that  thou hast heard  me. 

What does John 11:41 Mean?

Context Summary

John 11:36-44 - Victory Over Death
1. The Lord had been praying about this matter before He came to the grave: "Father, I thank thee that thou hast heard me."Notice that past tense. Perhaps He had done so when He first received the news of Lazarus' sickness. He had prayed and had received the assurance that His prayer was answered. When He started back across the Jordan, it was with the full assurance that Lazarus would be raised to life.
2. He was conscious, also, of a life of unceasing prayer. There was unbroken and constant co-operation between Him and the Father. He always did the things that pleased God and God was always answering Him. This, also, might be our constant experience.
3. Christ made this prayer that those who stood around, as they saw the effect of prayer, should understand that prayer alone can work great miracles, which become the credentials of Christ, and of all who love and obey Him. His people similarity can do great miracles, as missionaries, Christian workers, and philanthropists. [source]

Chapter Summary: John 11

1  Jesus raises Lazarus, four days buried
45  Many Jews believe
47  The high priests and Pharisees gather a council against Jesus
49  Caiaphas prophesies
54  Jesus hides himself
55  At the Passover they enquire after him, and lay wait for him

Greek Commentary for John 11:41

So they took away the stone [ηραν ουν τον λιτον]
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 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. [source]
From the place where the dead was laid []
Omit. [source]

Reverse Greek Commentary Search for John 11:41

John 10:19 There arose a division again [σχισμα παλιν εγενετο]
As in John 7:43 in the crowd (also in John 7:12, John 7:31), so now among the hostile Jews (Pharisees) some of whom had previously professed belief in him (John 8:31). The direct reference of παλιν — palin (again) may be to John 9:16 when the Pharisees were divided over the problem of the blind man. Division of opinion about Jesus is a common thing in John‘s Gospel (John 6:52, John 6:60, John 6:66; John 7:12, John 7:25.; John 8:22; John 9:16.; John 10:19, John 10:24, John 10:41; John 11:41.; John 12:19, John 12:29, John 12:42; John 16:18.). [source]
John 10:24 Came round about him [εκυκλωσαν αυτον]
Aorist active indicative of κυκλοω — kukloō old verb from κυκλος — kuklos (cycle, circle). See Acts 14:20 for the circle of disciples around Paul when stoned. Evidently the hostile Jews cherished the memory of the stinging rebuke given them by Jesus when here last, particularly the allegory of the Good Shepherd (10:1-19), in which he drew so sharply their own picture. How long dost thou hold us in suspense? Literally, “Until when dost thou lift up our soul?” But what do they mean by this metaphor? Αιρω — Airō is common enough to lift up the eyes (John 11:41), the voice (Luke 17:13), and in Psalm 25:1; Psalm 86:4 (Josephus, Ant. III. ii. 3) we have “to lift up the soul.” We are left to the context to judge the precise meaning. Clearly the Jews mean to imply doubt and suspense. The next remark makes it clear. If thou art the Christ Condition of first class assumed to be true for the sake of argument. Tell us plainly Conclusion with ειπον — eipon rather than the usual ειπε — eipe as if first aorist active imperative like λυσον — luson The point is in “plainly” Jesus declined to use the word Χριστος — Christos (Messiah) then as now because of the political bearing of the word in their minds. The populace in Galilee had once tried to make him king in opposition to Pilate (John 6:14.). When Jesus does confess on oath before Caiaphas that he is the Christ the Son of God (Mark 14:61.; Matthew 26:63.), the Sanhedrin instantly vote him guilty of blasphemy and then bring him to Pilate with the charge of claiming to be king as a rival to Caesar. Jesus knew their minds too well to be caught now. [source]
John 11:22 And even now I know [και νυν οιδα]
Rather just, “Even now I know.” Αλλα — Alla (but) of the Textus Receptus is not genuine. Whatsoever thou shalt ask of God Indefinite relative 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. [source]
John 11:27 Yea, Lord [Ναι κυριε]
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). [source]
John 12:27 My 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 12:27 Is 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 12:27 And what shall I say? [και τι ειπω]
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 12:27 Father, save me from this hour [πατερ σωσον με εκ της ωρας ταυτης]
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 17:1 Lifting up [επαρας]
First aorist active participle of επαιρω — epairō old and common verb with οπταλμους — ophthalmous (eyes) as in John 4:35; John 6:5; John 11:41. Father Vocative form as in John 16:5, John 16:11; John 11:41, Christ‘s usual way of beginning his prayers. It is inconceivable that this real Lord‘s Prayer is the free composition of a disciple put into the mouth of Jesus. It is rather “the tenacious memory of an old man recalling the greatest days of his life” (Bernard), aided by the Holy Spirit promised for this very purpose (John 14:26; John 16:13.). Jesus had the habit of prayer (Mark 1:35; Mark 6:46; Matthew 11:25.; Luke 3:21; Luke 5:16; Luke 6:12; Luke 9:18, Luke 9:28; Luke 11:22, Luke 11:42; Luke 23:34, Luke 23:46; John 11:41; John 12:27). He prayed here for himself (John 17:1-5), for the disciples (John 17:6-19), for all believers (John 17:20-26). The prayer is similar in spirit to the Model Prayer for us in Matthew 6:9-13. The hour for his glorification has come as he had already told the disciples (John 13:31.; John 12:23). Glorify thy Son First aorist active imperative of δοχαζω — doxazō the only personal petition in this prayer. Jesus had already used this word δοχαζω — doxazō for his death (John 13:31.). Here it carries us into the very depths of Christ‘s own consciousness. It is not merely for strength to meet the Cross, but for the power to glorify the Father by his death and resurrection and ascension, “that the Son may glorify thee” Purpose clause with ινα — hina and the first aorist active subjunctive. [source]
John 4:6 Jacob‘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 6:5 Lifting up his eyes [επαρας τους οπταλμους]
First aorist active participle of επαιρω — epairō See the same phrase in John 4:35 where it is also followed by τεαομαι — theaomai John 11:41; John 17:1; Luke 6:20. Here it is particularly expressive as Jesus looked down from the mountain on the approaching multitude. Cometh unto him Present middle indicative, “is coming to him.” The same οχλος πολυς — ochlos polus (here πολυς οχλος — polus ochlos) of John 6:2 that had followed Jesus around the head of the lake. Whence are we to buy? Deliberative subjunctive (aorist active). John passes by the earlier teaching and healing of the Synoptics (Mark 6:34.; Matthew 14:14.; Luke 9:11.) till mid-afternoon. In John also Jesus takes up the matter of feeding the multitude with Philip (from the other Bethsaida, John 1:44) whereas in the Synoptics the disciples raise the problem with Jesus. So the disciples raise the problem in the feeding of the four thousand (Mark 8:4; Matthew 15:33). See Numbers 11:13-22 (about Moses) and 2 Kings 4:42. (about Elisha). Bread “Loaves” (plural) as in Matthew 4:3. That these may eat Purpose clause with ινα — hina and the second aorist active subjunctive of εστιω — esthiō (defective verb). [source]
1 John 5:14 He heareth us [ἀκούει ἡμῶν]
Compare John 9:31; John 11:41, John 11:42. Hear is used in this sense by John only. [source]

What do the individual words in John 11:41 mean?

They took away therefore the stone - Now Jesus lifted His eyes upward and said Father I thank You that You have heard Me
Ἦραν οὖν τὸν λίθον δὲ Ἰησοῦς ἦρεν τοὺς ὀφθαλμοὺς ἄνω καὶ εἶπεν Πάτερ εὐχαριστῶ σοι ὅτι ἤκουσάς μου

Ἦραν  They  took  away 
Parse: Verb, Aorist Indicative Active, 3rd Person Plural
Root: αἴρω  
Sense: to raise up, elevate, lift up.
λίθον  stone 
Parse: Noun, Accusative Masculine Singular
Root: λίθος  
Sense: a stone.
  - 
Parse: Article, Nominative Masculine Singular
Root:  
Sense: this, that, these, etc.
δὲ  Now 
Parse: Conjunction
Root: δέ  
Sense: but, moreover, and, etc.
Ἰησοῦς  Jesus 
Parse: Noun, Nominative Masculine Singular
Root: Ἰησοῦς  
Sense: Joshua was the famous captain of the Israelites, Moses’ successor.
ἦρεν  lifted 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: αἴρω  
Sense: to raise up, elevate, lift up.
τοὺς  His 
Parse: Article, Accusative Masculine Plural
Root:  
Sense: this, that, these, etc.
ὀφθαλμοὺς  eyes 
Parse: Noun, Accusative Masculine Plural
Root: ὀφθαλμός  
Sense: the eye.
ἄνω  upward 
Parse: Adverb
Root: ἄνω 
Sense: up, upwards, above, on high.
εἶπεν  said 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: λέγω  
Sense: to speak, say.
Πάτερ  Father 
Parse: Noun, Vocative Masculine Singular
Root: προπάτωρ 
Sense: generator or male ancestor.
εὐχαριστῶ  I  thank 
Parse: Verb, Present Indicative Active, 1st Person Singular
Root: εὐχαριστέω  
Sense: to be grateful, feel thankful.
ὅτι  that 
Parse: Conjunction
Root: ὅτι  
Sense: that, because, since.
ἤκουσάς  You  have  heard 
Parse: Verb, Aorist Indicative Active, 2nd Person Singular
Root: ἀκουστός 
Sense: to be endowed with the faculty of hearing, not deaf.
μου  Me 
Parse: Personal / Possessive Pronoun, Genitive 1st Person Singular
Root: ἐγώ  
Sense: I, me, my.