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.
Ἦραν | They took away |
Parse: Verb, Aorist Indicative Active, 3rd Person Plural Root: αἴρω Sense: to raise up, elevate, lift up. |
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λίθον | stone |
Parse: Noun, Accusative Masculine Singular Root: λίθος Sense: a stone. |
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ὁ | - |
Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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δὲ | Now |
Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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Ἰησοῦς | Jesus |
Parse: Noun, Nominative Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
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ἦρεν | lifted |
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: αἴρω Sense: to raise up, elevate, lift up. |
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τοὺς | His |
Parse: Article, Accusative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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ὀφθαλμοὺς | eyes |
Parse: Noun, Accusative Masculine Plural Root: ὀφθαλμός Sense: the eye. |
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ἄνω | upward |
Parse: Adverb Root: ἄνω Sense: up, upwards, above, on high. |
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εἶπεν | said |
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: λέγω Sense: to speak, say. |
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Πάτερ | Father |
Parse: Noun, Vocative Masculine Singular Root: προπάτωρ Sense: generator or male ancestor. |
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εὐχαριστῶ | I thank |
Parse: Verb, Present Indicative Active, 1st Person Singular Root: εὐχαριστέω Sense: to be grateful, feel thankful. |
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ὅτι | that |
Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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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. |
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μου | Me |
Parse: Personal / Possessive Pronoun, Genitive 1st Person Singular Root: ἐγώ Sense: I, me, my. |
Greek Commentary for John 11:41
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]
Omit. [source]
Reverse Greek Commentary Search for John 11:41
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]
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]
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]
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]
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]
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]
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 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]
“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]
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]
Compare John 9:31; John 11:41, John 11:42. Hear is used in this sense by John only. [source]