KJV: The Jews then which were with her in the house, and comforted her, when they saw Mary, that she rose up hastily and went out, followed her, saying, She goeth unto the grave to weep there.
YLT: the Jews, therefore, who were with her in the house, and were comforting her, having seen Mary that she rose up quickly and went forth, followed her, saying -- 'She doth go away to the tomb, that she may weep there.'
Darby: The Jews therefore who were with her in the house and consoling her, seeing Mary that she rose up quickly and went out, followed her, saying, She goes to the tomb, that she may weep there.
ASV: The Jews then who were with her in the house, and were consoling her, when they saw Mary, that she rose up quickly and went out, followed her, supposing that she was going unto the tomb to weep there.
| Ἰουδαῖοι | Jews |
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Parse: Adjective, Nominative Masculine Plural Root: Ἰουδαῖος Sense: Jewish, belonging to the Jewish race. |
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| οἱ | - |
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Parse: Article, Nominative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| ὄντες | being |
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Parse: Verb, Present Participle Active, Nominative Masculine Plural Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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| αὐτῆς | her |
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Parse: Personal / Possessive Pronoun, Genitive Feminine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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| οἰκίᾳ | house |
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Parse: Noun, Dative Feminine Singular Root: οἰκία Sense: a house. |
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| παραμυθούμενοι | consoling |
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Parse: Verb, Present Participle Middle or Passive, Nominative Masculine Plural Root: παραμυθέομαι Sense: to speak to, address one, whether by way of admonition and incentive, or to calm and console. |
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| αὐτήν | her |
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Parse: Personal / Possessive Pronoun, Accusative Feminine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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| ἰδόντες | having seen |
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Parse: Verb, Aorist Participle Active, Nominative Masculine Plural Root: εἶδον Sense: to see with the eyes. |
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| τὴν | - |
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Parse: Article, Accusative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| Μαριὰμ | Mary |
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Parse: Noun, Accusative Feminine Singular Root: Μαρία Sense: Mary the mother of Jesus. |
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| ὅτι | that |
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Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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| ταχέως | quickly |
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Parse: Adverb Root: ταχέως Sense: quickly, shortly. |
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| ἀνέστη | she rose up |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: ἀναπηδάω Sense: to cause to rise up, raise up. |
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| ἐξῆλθεν | went out |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: ἐξέρχομαι Sense: to go or come forth of. |
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| ἠκολούθησαν | followed |
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Parse: Verb, Aorist Indicative Active, 3rd Person Plural Root: ἀκολουθέω Sense: to follow one who precedes, join him as his attendant, accompany him. |
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| αὐτῇ | her |
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Parse: Personal / Possessive Pronoun, Dative Feminine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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| δόξαντες | having supposed |
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Parse: Verb, Aorist Participle Active, Nominative Masculine Plural Root: δοκέω Sense: to be of opinion, think, suppose. |
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| ὅτι | - |
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Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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| ὑπάγει | she is going |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: ὑπάγω Sense: to lead under, bring under. |
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| μνημεῖον | tomb |
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Parse: Noun, Accusative Neuter Singular Root: μνημεῖον Sense: any visible object for preserving or recalling the memory of any person or thing. |
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| ἵνα | that |
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Parse: Conjunction Root: ἵνα Sense: that, in order that, so that. |
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| κλαύσῃ | she might weep |
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Parse: Verb, Aorist Subjunctive Active, 3rd Person Singular Root: κλαίω Sense: to mourn, weep, lament. |
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Greek Commentary for John 11:31
First aorist active indicative of ακολουτεω akoloutheō with associative instrumental case This crowd of consolers First aorist active participle of δοκεω dokeō justifying their conduct by a wrong inference. Note retention of present tense υπαγει hupagei in indirect discourse after the secondary tense ηκολουτησαν ēkolouthēsan To weep there Purpose clause with ινα hina and the first aorist active subjunctive of κλαιω klaiō old verb to weep. Sometimes to wail or howl in oriental style of grief, but surely not that here. At any rate this supposed purpose of Mary was a real reason for this crowd not to go with her. [source]
The best texts read δόξαντες , supposing. So Rev. [source]
Withdraweth from our company. See on John 6:21; see on John 8:21. [source]
Rev., in margin, wail. The word means loud weeping. See Matthew 2:18; Mark 5:38; and on Luke 6:21; Luke 7:32. [source]
Reverse Greek Commentary Search for John 11:31
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]
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]
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]
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]
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]
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]
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]
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]