KJV: And the Jews' passover was nigh at hand: and many went out of the country up to Jerusalem before the passover, to purify themselves.
YLT: And the passover of the Jews was nigh, and many went up to Jerusalem out of the country before the passover, that they might purify themselves;
Darby: But the passover of the Jews was near, and many went up to Jerusalem out of the country before the passover, that they might purify themselves.
ASV: Now the passover of the Jews was at hand: and many went up to Jerusalem out of the country before the passover, to purify themselves.
| δὲ | now |
|
Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
|
| ἐγγὺς | near |
|
Parse: Adverb Root: ἐγγύς Sense: near, of place and position. |
|
| πάσχα | Passover |
|
Parse: Noun, Nominative Neuter Singular Root: πάσχα Sense: the paschal sacrifice (which was accustomed to be offered for the people’s deliverance of old from Egypt). |
|
| τῶν | of the |
|
Parse: Article, Genitive Masculine Plural Root: ὁ Sense: this, that, these, etc. |
|
| Ἰουδαίων | Jews |
|
Parse: Adjective, Genitive Masculine Plural Root: Ἰουδαῖος Sense: Jewish, belonging to the Jewish race. |
|
| ἀνέβησαν | went up |
|
Parse: Verb, Aorist Indicative Active, 3rd Person Plural Root: ἀναβαίνω Sense: ascend. |
|
| πολλοὶ | many |
|
Parse: Adjective, Nominative Masculine Plural Root: πολύς Sense: many, much, large. |
|
| Ἱεροσόλυμα | Jerusalem |
|
Parse: Noun, Accusative Neuter Plural Root: Ἱεροσόλυμα Sense: denotes either the city itself or the inhabitants. |
|
| ἐκ | out of |
|
Parse: Preposition Root: ἐκ Sense: out of, from, by, away from. |
|
| χώρας | region |
|
Parse: Noun, Genitive Feminine Singular Root: χώρα Sense: the space lying between two places or limits. |
|
| πρὸ | before |
|
Parse: Preposition Root: πρό Sense: before. |
|
| πάσχα | Passover |
|
Parse: Noun, Genitive Neuter Singular Root: πάσχα Sense: the paschal sacrifice (which was accustomed to be offered for the people’s deliverance of old from Egypt). |
|
| ἵνα | so that |
|
Parse: Conjunction Root: ἵνα Sense: that, in order that, so that. |
|
| ἁγνίσωσιν | they might purify |
|
Parse: Verb, Aorist Subjunctive Active, 3rd Person Plural Root: ἁγνίζω Sense: ceremonially. |
|
| ἑαυτούς | themselves |
|
Parse: Reflexive Pronoun, Accusative Masculine 3rd Person Plural Root: ἑαυτοῦ Sense: himself, herself, itself, themselves. |
|
Greek Commentary for John 11:55
See John 2:13 for the same phrase. This last passover was the time of destiny for Jesus. Before the passover to purify themselves Purpose clause with ινα hina and the first aorist active subjunctive of αγνιζω hagnizō old verb from αγνος hagnos (pure), ceremonial purification here, of course. All this took time. These came “from the country” (εκ της χωρας ek tēs chōras), from all over Palestine, from all parts of the world, in fact. John shifts the scene to Jerusalem just before the passover with no record of the way that Jesus came to Jerusalem from Ephraim. The Synoptic Gospels tell this last journey up through Samaria into Galilee to join the great caravan that crossed over into Perea and came down on the eastern side of the Jordan opposite Jericho and then marched up the mountain road to Bethany and Bethphage just beside Jerusalem. This story is found in Luke 17:11-19:28; Mark 10:1-52; Matt 19:1-20:34. John simply assumes the Synoptic narrative and gives the picture of things in and around Jerusalem just before the passover (John 11:56, John 11:57). [source]
Reverse Greek Commentary Search for John 11:55
This clause is to be construed with ἠγάπησεν , loved, at the close of this verse. Notice that John, in mentioning the Passover, here drops the explanatory phrase of the Jews (John 11:55). It is not the Passover of the Jews which Jesus is about to celebrate, which had degenerated into an empty form, but the national ordinance, according to its true spirit, and with a development of its higher meaning. [source]
Here ουν oun is not causal, but simply copulative and transitional, “and so” (Bernard), as often in John (John 1:22, etc.). Six days before the passover This idiom, transposition of προ pro is like the Latin use of ante, but it occurs in the old Doric, in the inscriptions and the papyri. See Amos 1:1 for it also (cf. Moulton, Proleg., pp. 100ff.; Robertson, Grammar, pp. 621f.). If the crucifixion was on Friday, as seems certain from both John and the Synoptics, then six days before would be the Jewish Sabbath preceding or more probably the Friday afternoon before, since Jesus would most likely arrive before the Sabbath. Probably we are to put together in one scene for the atmosphere John 11:55-57; John 12:1, John 12:9-11. Came to Bethany, where Lazarus was, whom Jesus raised from the dead Each phrase explains the preceding. There is no reason for thinking this a gloss as Bernard does. It was a place of danger now after that great miracle and the consequent rage of the Sanhedrin (John 12:9-11). The crowd of eager spectators to see both Lazarus and Jesus would only intensify this rage. [source]
Here used of the passover In John 2:13, here, and John 11:55 (the last one) the adverb εγγυς eggus (near) is used. John is fond of notes of time. Jesus failed to go to this passover because of the hostility in Jerusalem (John 7:1). [source]
Only here and 1 Timothy 5:2. Ἁγνός pure 1 Timothy 5:22; Titus 2:5. In Paul, 2 Corinthians 8:11; 2 Corinthians 11:2; Philemon 4:8. Also in James, Peter, and 1John. Ἁγνότης purity 2 Corinthians 6:6; 2 Corinthians 11:3. olxx, oClass. Ἁγνός always with a moral sense; not limited to sins of the flesh, but covering purity in motives as well as in acts. In 1 John 3:3, of Christ. In 2 Corinthians 11:2, of virgin purity. In James 3:17, as a characteristic of heavenly wisdom. Ἁγνῶς purely(Philemon 1:17), of preaching the gospel with unmixed motives. The verb ἁγνίζειν topurify, which in lxx is used only of ceremonial purification, has that meaning in four of the seven instances in N.T. (John 11:55; Acts 21:24, Acts 21:26; Acts 24:18). In the others (James 4:8; 1 Peter 1:22; 1 John 3:3) it is used of purifying the heart and soul. [source]
The Septuagint translation of the Old-Testament technical term for the purification of the people and priests (1 Chronicles 15:12; 1 Samuel 16:5). Also, of the separation from wine and strong drink by the Nazarite (Numbers href="/desk/?q=nu+6:2-6&sr=1">Numbers 6:2-6). In this ceremonial sense, John 11:55; Acts 21:24, Acts 21:26; Acts 24:18. In the moral sense, as here, James 4:8; 1 John 3:3. Compare καθαρίσας , purifying, Acts 15:9. [source]
Perfect active participle of αγνιζω hagnizō old verb from αγνος hagnos (pure), here with πσυχας psuchas (souls), with καρδιας kardias (hearts) in James 4:8 as in 1 John 3:3 of moral cleansing also. See the ceremonial sense of the word as in lxx in John 11:55; Acts 21:24, Acts 21:26; Acts 24:18. [source]
On the verb, see on 1 Peter 1:22; see on James 4:8. In the Septuagint used only of ceremonial purification, and so four out of the seven instances in which it occurs in the New Testament (John 11:55; Acts 21:24, Acts 21:26; Acts 24:18). In the remaining cases, of purifying the heart and the soul (James 4:8; 1 Peter 1:22). The kindred adjective ἁγνός purehas a moral signification in every case, as has the noun ἁγότης pureness(only 2 Corinthians 6:6). Ἁγνισμός purification(only Acts 21:26), ceremonial. [source]
Present active indicative of αγνιζω hagnizō old verb, from αγνος hagnos (pure from contamination), used of ceremonial purifications (John 11:55; Acts 21:24, Acts 21:26 as in Exodus 19:10) and then of personal internal cleansing of heart (James 4:8), soul (1 Peter 1:22), self (here). Cf. Philemon 2:12. the work of both God and man.As he is pure (κατως εκεινος αγνος εστιν kathōs ekeinos hagnos estin). As in 1 John 2:6; 1 John 3:9 εκεινος ekeinos (emphatic demonstrative) refers to Christ. Christ can be termed αγνος hagnos “in virtue of the perfection of his humanity” (Westcott). Our destiny is to be conformed to the image of God in Christ (Romans 8:29). [source]