KJV: But I know, that even now, whatsoever thou wilt ask of God, God will give it thee.
YLT: but even now, I have known that whatever thou mayest ask of God, God will give to thee;'
Darby: but even now I know, that whatsoever thou shalt ask of God, God will give thee.
ASV: And even now I know that, whatsoever thou shalt ask of God, God will give thee.
| [ἀλλὰ] | Nevertheless |
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Parse: Conjunction Root: ἀλλά Sense: but. |
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| καὶ | even |
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Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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| νῦν | now |
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Parse: Adverb Root: νῦν Sense: at this time, the present, now. |
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| οἶδα | I know |
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Parse: Verb, Perfect Indicative Active, 1st Person Singular Root: οἶδα Sense: to see. |
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| ὅτι | that |
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Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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| ὅσα | whatever |
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Parse: Personal / Relative Pronoun, Accusative Neuter Plural Root: ὅσος Sense: as great as, as far as, how much, how many, whoever. |
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| ἂν | - |
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Parse: Particle Root: ἄν Sense: has no exact English equivalent, see definitions under AV. |
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| αἰτήσῃ | You might ask |
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Parse: Verb, Aorist Subjunctive Middle, 2nd Person Singular Root: αἰτέω Sense: to ask, beg, call for, crave, desire, require. |
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| τὸν | - |
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Parse: Article, Accusative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Θεὸν | God |
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Parse: Noun, Accusative Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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| δώσει | will give |
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Parse: Verb, Future Indicative Active, 3rd Person Singular Root: διδῶ Sense: to give. |
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| ὁ | - |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Θεός | God |
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Parse: Noun, Nominative Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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Greek Commentary for John 11:22
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]
The verb αἰτέω is used of the asking of an inferior from a superior. Ἑρωτάω is to ask on equal terms, and hence is always used by Christ of His own asking from the Father, in the consciousness of His equal dignity. Hence Martha, as Trench observes, “plainly reveals her poor, unworthy conception of His person, that she recognizes in Him no more than a prophet, when she ascribes that asking ( αἰτεῖσθαι ) to Him which He never ascribes to Himself” (“Synonyms”). Bengel says: “Martha did not speak in Greek, yet John expresses her inaccurate remark, which the Lord kindly tolerated.” See on Matthew 15:23. [source]
Reverse Greek Commentary Search for John 11:22
The word for the asking of an inferior (Acts 12:20; Acts 3:2); and hence of man from God (Matthew 7:7; James 1:5). Christ never uses the word of his own asking from the Father, but always ἐρωτῶ , as asking on equal terms. Martha shows her low conception of his person when she uses the term of his asking God (John 11:22). [source]
Better, as Rev., asked. See on John 11:22; see on John 16:23. Mark adds that he went in boldly, which is suggestive in view of John's statement of his secret discipleship, a fact which is passed over by the Synoptists. [source]
Or, as Rev., in margin, ask - question. To question is the primary meaning of the verb, from which it runs into the more general sense of request, beseech. So Mark 7:26; Luke 4:38; John 17:15, etc. Here the meaning is, ye shall ask me no question (compare John 16:19, where the same verb is used). Compare Matthew 16:13; Matthew 21:24; John 1:19. Ask, absolutely, Luke 22:68. Note, moreover, the selection of the word here as marking the asking on familiar terms. See on John 11:22. Another verb for ask occurs in the following sentence: “If ye shall ask ( αἰτήστητε ) anything,” etc. Here the sense is, if ye shall make any request. Compare Matthew 5:42; Matthew 7:7, Matthew 7:9, Matthew 7:10, etc. Note, also, that this word for asking the Father marks the asking of an inferior from a superior, and is the word which Christ never uses of His own requests to the Father. Compare 1 John 3:22. [source]
See on John 11:22. [source]
Did Jesus mean only that? She believed it, of course, and such comfort is often offered in case of death, but that idea did not console Martha and is not what she hinted at in John 11:22. [source]
First aorist active imperative of αιρω airō They could do this much without the exercise of Christ‘s divine power. It was a startling command to them. By this time he stinketh Present active indicative of old verb, here only in N.T. (cf. Exodus 8:14). It means to give out an odour, either good or bad. For he hath been dead four days The Greek simply says, “For he is a fourth-day man.” It is an old ordinal numeral from τεταρτος tetartos (fourth). Herodotus (ii. 89) has τεταρταιος γενεσται tetartaios genesthai of one four days dead as here. The word is only here in the N.T. The same idiom occurs in Acts 28:13 with δευτεραιοι deuteraioi (second-day men). Lightfoot (Hor. Hebr.) quotes a Jewish tradition (Beresh. Rabba) to the effect that the soul hovers around the tomb for three days hoping to return to the body, but on the fourth day leaves it. But there is no suggestion here that Martha held that notion. Her protest is a natural one in spite of her strong faith in John 11:22-27. [source]
Jesus pointedly reminds Martha of his promise to raise Lazarus (John 11:25.). That if thou believedst Indirect discourse with εαν ean and the first aorist active subjunctive (condition of third class) retained after the secondary tense ειπον eipon He had not said this very phrase, εαν πιστευσηις ean pisteusēis to Martha, but he did say to her: Πιστευεις τουτο Pisteueis touto (Believest thou this?). He meant to test Martha as to her faith already hinted at (John 11:22) on this very point. Jesus had also spoken of increase of faith on the part of the disciples (John 11:15). Thou shouldest see the glory of God Future middle indicative of the old defective verb οραω horaō retained in the conclusion of this condition in indirect discourse. Jesus means the glory of God as shown in the resurrection of Lazarus as he had already said to the disciples (John 11:4) and as he meant Martha to understand (John 11:25) and may in fact have said to her (the report of the conversation is clearly abridged). Hence Bernard‘s difficulty in seeing how Martha could understand the words of Jesus about the resurrection of Lazarus here and now seems fanciful and far-fetched. [source]