The Meaning of John 11:5 Explained

John 11:5

KJV: Now Jesus loved Martha, and her sister, and Lazarus.

YLT: And Jesus was loving Martha, and her sister, and Lazarus,

Darby: Now Jesus loved Martha, and her sister, and Lazarus.

ASV: Now Jesus loved Martha, and her sister, and Lazarus.

KJV Reverse Interlinear

Now  Jesus  loved  Martha,  and  her  sister,  and  Lazarus. 

What does John 11:5 Mean?

Context Summary

John 11:1-16 - Jesus Faces Death For His Friend
Sickness enters homes even where God is honored and loved. It is permitted because it affords an opportunity and platform for His delivering help. We should see to it that the Son of God is glorified in our physical weakness, either because of our patience and fortitude, which are ministered by His Spirit, or by the deliverances which He grants. See 2 Corinthians 12:1-9.
There is a special emphasis on therefore in John 11:6. Christ lingered because He loved. He allowed the worse to go to the worst, that the sisters (and the world through them) might receive a testimony to His saving power, which could be obtained at no less cost than their brother's death, John 11:9. As long as the heart is bathed in the light of God's presence and is conscious of living on His plan, it cannot be mistaken in its decisions and it will not stumble. Our Lord knew that He must go to Bethany, and that He would be safe, because the hour of night had not arrived.
Since Jesus came to us, death has become a mere shadow of its former self and is to be dreaded no more than sleep. Had the Lord been beside His dying friend, He could not have forborne the entreaty of the sisters, but now there was room for a faith-compelling miracle on His part. [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 11:5

Now Jesus loved [ηγαπα δε]
Imperfect active of αγαπαω — agapaō picturing the continued love of Jesus for this noble family where he had his home so often (Luke 10:38-42; John 12:1-8). The sisters expected him to come at once and to heal Lazarus. [source]
Loved [ἠγάπα]
Notice the verb here: not φιλεῖς , as John 11:3. See on John 5:20. Lazarus is not mentioned in Luke 10:38sqq. [source]

Reverse Greek Commentary Search for John 11:5

Matthew 19:1 The borders of Judea beyond Jordan [εις τα ορια της Ιουδαιας περαν του Ιορδανου]
This is a curious expression. It apparently means that Jesus left Galilee to go to Judea by way of Perea as the Galileans often did to avoid Samaria. Luke (Luke 17:11) expressly says that he passed through Samaria and Galilee when he left Ephraim in Northern Judea (John 11:54). He was not afraid to pass through the edge of Galilee and down the Jordan Valley in Perea on this last journey to Jerusalem. McNeile is needlessly opposed to the trans-Jordanic or Perean aspect of this phase of Christ‘s work. [source]
Matthew 26:4 They took counsel together [συνεβουλευσαντο]
Aorist middle indicative, indicating their puzzled state of mind. They have had no trouble in finding Jesus (John 11:57). Their problem now is how to take Jesus by subtilty and kill him The Triumphal Entry and the Tuesday debate in the temple revealed the powerful following that Jesus had among the crowds from Galilee. [source]
Mark 14:2 Not during the feast [Μη εν τηι εορτηι]
They had first planned to kill him at the feast (John 11:57), but the Triumphal Entry and great Tuesday debate (this very morning) in the temple had made them decide to wait till after the feast was over. It was plain that Jesus had too large and powerful a following. See note on Matthew 26:47. [source]
Mark 10:1 Into the border of Judea and beyond Jordan [eis ta horia tēs Ioudaias kai peran tou Iordanou)]
See note on Matthew 19:1 for discussion of this curious expression. Matthew adds “from Galilee” and Luke 17:11 says that Jesus “was passing through the midst of Samaria and Galilee” after leaving Ephraim (John 11:54). A great deal has intervened between the events at the close of Mark 9 and those in the beginning of Mark 10. For these events See Matthew 18; John 7-11; Luke 9:57-18:14 (one-third of Luke‘s Gospel comes in here). It was a little over six months to the end at the close of Mark 9. It is just a few weeks now in Mark 10. Jesus has begun his last journey to Jerusalem going north through Samaria, Galilee, across the Jordan into Perea, and back into Judea near Jericho to go up with the passover pilgrims from Galilee. [source]
Luke 17:11 Through the midst of Samaria and Galilee [δια μεσον Σαμαριας και Γαλιλαιας]
This is the only instance in the N.T. of δια — dia with the accusative in the local sense of “through.” Xenophon and Plato use δια μεσου — dia mesou (genitive). Jesus was going from Ephraim (John 11:54) north through the midst of Samaria and Galilee so as to cross over the Jordan near Bethshean and join the Galilean caravan down through Perea to Jerusalem. The Samaritans did not object to people going north away from Jerusalem, but did not like to see them going south towards the city (Luke 9:51-56). [source]
John 7:13 Openly [παῤῥησίᾳ]
The word may mean either without reserve (John 10:24; John 11:14), or without fear (John 11:54). [source]
John 5:20 Loveth [φιλεῖ]
To love is expressed by two words in the New Testament, φιλέω and ἀγαπάω . Ἁγαπάω indicates a reasoning, discriminating attachment, founded in the conviction that its object is worthy of esteem, or entitled to it on account of benefits bestowed. Φιλέω represents a warmer, more instinctive sentiment, more closely allied to feeling, and implying more passion. Hence ἀγαπάω is represented by the Latin diligo, the fundamental idea of which is selection, the deliberate choice of one out of a number, on sufficient grounds, as an object of regard. Thus φιλέω emphasizes the affectional element of love, and ἀγαπάω the intelligent element. Socrates, in Xenophon's “Memorabilia,” advises his friend Aristarchus to alleviate the necessities of his dependents by furnishing means to set them at work. Aristarchus having acted upon his advice, Xenophon says that the women in his employ loved ( ἐφίλουν ) him as their protector, while he in turn loved ( ἠγάπα ) them because they were of use to him (“Memorabilia,” ii., 7, §12). Jesus' sentiment toward Martha and Mary is described by ἠγάπα , John 11:5. Men are bidden to love ( ἀγαπᾶν ) God (Matthew 22:37; 1 Corinthians 8:3); never φιλεῖν , since love to God implies an intelligent discernment of His attributes and not merely an affectionate sentiment. Both elements are combined in the Father's love for the Son (Matthew 3:17; John 3:35; John 4:20). Ἁγάπη is used throughout the panegyric of love in 1 Corinthians 13:1-13, and an examination of that chapter will show how large a part the discriminating element plays in the Apostle's conception of love. The noun αγάπη nowhere appears in classical writings. As Trench remarks, it “is a word born within the bosom of revealed religion.”' Εράω , in which the idea of sensual passion predominates, is nowhere used in the New Testament. Trench has some interesting remarks on its tendency toward a higher set of associations in the Platonic writings (“Synonyms,” p. 42). [source]
John 4:5 City []
Not implying a place of great size or importance. Compare John 11:54; Matthew 2:23. [source]
John 21:3 Caught [ἐπίασαν]
So John 21:10. The verb means to lay hold of, and is nowhere else used in the New Testament of taking fish. Elsewhere in this Gospel always of the seizure of Christ by the authorities (John 7:30, John 7:39, John 7:44; John 8:20; John 10:39; John 11:57). Of apprehending Peter and Paul (Acts 12:4; 2 Corinthians 11:32). Of the taking of the beast (Revelation 19:20). Of taking by the hand (Acts 3:7). [source]
John 13:1 Before the Feast of the Passover []
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]
John 11:49 That year []
This has been cited to show that John is guilty of a historical error, since, according to the Mosaic law, the high priesthood was held for life. The occurrence of the phrase three times (John 11:49, John 11:51) is significant, and, so far from indicating an error, goes to connect the office of Caiaphas with his part in accomplishing the death of Christ. It devolved on the High Priest to offer every year the great sacrifice of atonement for sin; and in that year, that memorable year, it fell to Caiaphas to be the instrument of the sacrifice of Him that taketh away the sin of the world. Dante places Caiaphas and his father-in-law, Annas, far down in Hell in the Bolgia of the Hypocrites:“to mine eyes there rushedOne crucified with three stakes on the ground. When me he saw, he writhed himself all over,-DIVIDER-
Blowing into his beard with suspirations;-DIVIDER-
And the friar Catalan who noticed this,-DIVIDER-
Said to me: 'This transfixed one whom thou seest,-DIVIDER-
Counselled the Pharisees that it was meet-DIVIDER-
To put one man to torture for the people. -DIVIDER-
-DIVIDER-
Crosswrise and naked is he on the path,-DIVIDER-
As thou perceivest; and he needs must feel,-DIVIDER-
Whoever passes, first how much he weighs;-DIVIDER-
And in like mode his father-in-law is punished-DIVIDER-
Within this moat, and the others of the council,-DIVIDER-
Which for the Jews was a malignant seed.”“Inferno,” xxiii., 110-129. Dean Plumptre suggests that the punishment described by the poet seems to reproduce the thought of Isaiah 51:23. [source]

John 11:36 Loved [ἐφίλει]
Not the word in John 11:5. See on John 5:20, and compare John 20:2. [source]
John 10:16 Bring [ἀγαγεῖν]
Better, lead, as Rev., in margin. Compare John 10:3, leadeth them out. The idea is not bringing them together (as συναγάγῃ , John 11:52), or conducting them to one place, but assuming the guidance. [source]
John 1:24 They which were sent were [εὐθύνατε τὴν ὁδον]
Literally, those having been sent were. But the best texts omit the article, so that the remaining words form the pluperfect passive: “they had been sent from the Pharisees.” This addition of an explanatory circumstance is characteristic of John. Compare John 1:41, John 1:45; John 9:14; John 11:5, John 11:18; John 13:23. [source]
John 10:16 One fold [μία ποίμνη]
The A.V. entirely ignores the distinction between αὐλή , fold, and ποίμνη , flock. The latter word is found Matthew 26:31; Luke 2:8; 1 Corinthians 9:7, and always distinctly meaning a flock, as does also the diminutive ποίμνιον , little flock (Luke 12:32; 1 Peter 5:2, etc.). Render, as Rev., one flock, one shepherd. So Tyndale's Version of the New Testament. Compare Ezekiel 34:23. We are not, however, to say with Trench (“A.V. of the New Testament”), that the Jew and the Gentile are the two folds which Christ will gather into a single flock. The heathen are not conceived as a fold, but as a dispersion. See John 7:35; John 11:52; and, as Meyer observes, “the thought of a divine leading of the heathen does not correspond at all to the figure of fold, of which the conception of theocratic fellowship constitutes an essential feature.” So Bengel. “He says, other sheep, not another fold, for they were scattered abroad in the world.” When Jesus speaks of the other sheep who are not from this fold, the emphasis is on fold, not on this. Compare Romans 11:17sqq. Nor, moreover, does Jesus mean that the Gentiles are to be incorporated into the Jewish fold, but that the unity of the two is to consist in their common relation to Himself. “The unity of the Church does not spring out of the extension of the old kingdom, but is the spiritual antitype of that earthly figure. Nothing is said of one fold under the new dispensation” (Westcott). It will readily be seen that the incorrect rendering fostered by the carelessness or the mistake of some of the Western fathers, and by the Vulgate, which renders both words by ovile, fold, has been in the interest of Romish claims. [source]
John 1:12 Sons [τέκνα]
Rev., more correctly, children. Son is υἱός . Τέκνον , child ( τίκτω , to bring forth ), denotes a relation based on community of nature, while υἱός , Son, may indicate only adoption and heirship. See Galatians 4:7. Except in Revelation 21:7, which is a quotation, John never uses υἱός to describe the relation of Christians to God, since he regards their position not as a result of adoption, but of a new life. Paul, on the other hand, regards the relation from the legal standpoint, as adoption, imparting a new dignity and relation (Romans 8:15; Galatians 4:5, Galatians 4:6). See also James 1:18; 1 Peter 1:3, 1 Peter 1:23, where the point of view is John's rather than Paul's. Τέκνον , indicating the relationship of man to God, occurs in John 1:12; John 11:52; 1 John 3:1, 1 John 3:2, 1 John 3:10; 1 John 5:2, and always in the plural. [source]
John 15:13 Than this [ταυτης]
Ablative case after the comparative adjective μειζονα — meizona and feminine agreeing with της αγαπης — tēs agapēs (love) understood. That a man lay down his life Object clause (non-final use of ινα — hina in apposition with the ablative pronoun ταυτης — tautēs and the second aorist active subjunctive of τιτημι — tithēmi). For the phrase see John 10:11 of the good shepherd. Cf. 1 John 3:16; Romans 5:7. For his friends “In behalf of his friends” and so “in place of his friends.” “Self-sacrifice is the high-water mark of love” (Dods). For this use of υπερ — huper see John 11:50; Galatians 3:13; 2 Corinthians 5:14.; Romans 5:7. [source]
John 18:14 He which gave command [ο συμβουλευσας]
First aorist active articular participle of συμβουλευω — sumbouleuō old verb (Matthew 26:4). The reference is to John 11:50. It was expedient Present active indicative retained in indirect assertion after secondary tense Here we have the second aorist active infinitive αποτανειν — apothanein as the subject of συμπερει — sumpherei both good idioms in the Koiné. [source]
John 1:12 As many as received him [οσοι ελαβον αυτον]
Effective aorist active indicative of λαμβανω — lambanō “as many as did receive him,” in contrast with οι ιδιοι — hoi idioi just before, exceptional action on the part of the disciples and other believers. To them Dative case explanatory of the relative clause preceding, an anacoluthon common in John 27 times as against 21 in the Synoptists. This is a common Aramaic idiom and is urged by Burney (Aramaic Origin, etc., p. 64) for his theory of an Aramaic original of the Fourth Gospel. The right In John 5:27 εδωκεν — edōken (first aorist active indicative of διδωμι — didōmi) εχουσιαν — exousian means authority but includes power Here it is more the notion of privilege or right. To become Second aorist middle of γινομαι — ginomai to become what they were not before. Children of God In the full spiritual sense, not as mere offspring of God true of all men (Acts 17:28). Paul‘s phrase υιοι τεου — huioi theou (Galatians 3:26) for believers, used also by Jesus of the pure in heart (Matthew 5:9), does not occur in John‘s Gospel (but in Revelation 21:7). It is possible that John prefers τα τεκνα του τεου — ta tekna tou theou for the spiritual children of God whether Jew or Gentile (John 11:52) because of the community of nature But one cannot follow Westcott in insisting on “adoption” as Paul‘s reason for the use of υιοι — huioi since Jesus uses υιοι τεου — huioi theou in Matthew 5:9. Clearly the idea of regeneration is involved here as in John 3:3. Even to them that believe No “even” in the Greek, merely explanatory apposition with αυτοις — autois dative case of the articular present active participle of πιστευω — pisteuō On his name Bernard notes πιστευω εις — pisteuō eis 35 times in John, to put trust in or on. See also John 2:23 and John 3:36 for πιστευω εις το ονομα αυτου — pisteuō eis to onoma autou This common use of ονομα — onoma for the person is an Aramaism, but it occurs also in the vernacular papyri and εις το ονομα — eis to onoma is particularly common in the payment of debts (Moulton and Milligan‘s Vocabulary). See Acts 1:15 for ονοματα — onomata for persons. [source]
John 10:16 Other sheep [αλλα προβατα]
Sheep, not goats, but “not of this fold” See John 10:1 for αυλη — aulē Clearly “his flock is not confined to those enclosed in the Jewish fold, whether in Palestine or elsewhere” (Westcott). Christ‘s horizon takes in all men of all races and times (John 11:52; John 12:32). The world mission of Christ for all nations is no new idea with him (Matthew 8:11; Luke 13:28). God loved the world and gave his Son for the race (John 3:16). Them also I must bring Second aorist active infinitive of κακεινα δει με αγαγειν — agō with αγω — dei expressing the moral urgency of Christ‘s passion for God‘s people in all lands and ages. Missions in Christ‘s mind takes in the whole world. This is according to prophecy (Isaiah 42:6; Isaiah 49:6; Isaiah 56:8) for the Messiah is to be a Light also to the Gentiles. It was typified by the brazen serpent (John 3:14). Christ died for every man. The Pharisees doubtless listened in amazement and even the disciples with slow comprehension. And they shall hear my voice Future middle indicative of και της πωνης μου ακουσονται — akouō with the genitive ακουω — phōnēs These words read like a transcript from the Acts and the Epistles of Paul (Rom 9-11 in particular). See especially Paul‘s words in Acts 28:28. Present-day Christianity is here foretold. Only do we really listen to the voice of the Shepherd as we should? Jesus means that the Gentiles will hearken if the Jews turn away from him. And they shall become one flock, one shepherd Future middle indicative of γινομαι — ginomai plural, not singular γενησεται — genēsetai as some MSS. have it. All (Jews and Gentiles) will form one flock under one Shepherd. Note the distinction here by Jesus between ποιμνη — poimnē (old word, contraction of ποιμενη — poimenē from ποιμην — poimēn shepherd), as in Matthew 26:31, and αυλη — aulē (fold) just before. There may be many folds of the one flock. Jerome in his Vulgate confused this distinction, but he is wrong. His use of ovile for both αυλη — aulē and πομνιον — pomnion has helped Roman Catholic assumptions. Christ‘s use of “flock” (ποιμνη — poimnē) here is just another metaphor for kingdom (βασιλεια — basileia) in Matthew 8:11 where the children of the kingdom come from all climes and nations. See also the various metaphors in Ephesians 2 for this same idea. There is only the one Great Shepherd of the sheep (Hebrews 13:20), Jesus Christ our Lord. [source]
John 4:47 When he heard [ακουσας]
First aorist active participle of ακουω — akouō The news spread rapidly about Jesus. Was come Present active indicative of ηκω — hēkō one of the perfective presents, retained in indirect discourse. He had heard the people talk about the miracles in Jerusalem and the first one in Cana. Went and besought Ingressive aorist indicative (went off at once) and imperfect active That he would come down For he was at the point of death Reason The idiom is used of the impending death of Jesus (John 11:51; John 12:33; John 18:32). [source]
John 11:1 Was sick [ην αστενων]
Periphrastic imperfect active of αστενεω — astheneō old verb (from αστενης — asthenēs α — a privative, and στενος — sthenos strength). Lazarus See note on Luke 16:20 for the name of another man in the parable, a shortened form of Eleazer, only other N.T. use, but in Josephus and rabbinical writings. No connexion between this Lazarus and the one in the parable. Of Bethany Use of apo as in John 1:44 Philip of Bethsaida and John 1:45 Joseph of Nazareth. This Bethany is about two miles (John 11:18) east of Jerusalem on the south-east slope of Olivet and is now called El Azariyeh, from the name Lazarus. Jesus is still apparently at the other Bethany beyond Jordan (John 10:40). It is doubtful if a distinction is meant here by απο ητανιας — apo and απο — ek between Bethany as the residence and some other village Note εκ της κωμης — Marthas not Μαριας και Μαρτας — Marthēs for the genitive. Elsewhere (John 11:19; Luke 10:38) Martha comes first as the mistress and hostess. The two sisters are named for further identification of Lazarus. Martha was apparently the elder sister (John 11:5, John 11:19; Luke 10:38.). “The identification of Mary with Mary Magdalene is a mere conjecture supported by no direct evidence, and opposed to the general tenor of the Gospels” (Westcott). [source]
John 11:55 Was near [ην εγγυς]
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]
John 11:56 They sought therefore for Jesus [εζητουν ουν τον Ιησουν]
Imperfect active of ζητεω — zēteō and common ουν — oun of which John is so fond. They were seeking Jesus six months before at the feast of tabernacles (John 7:11), but now they really mean to kill him. As they stood in the temple Perfect active participle (intransitive) of ιστημι — histēmi a graphic picture of the various groups of leaders in Jerusalem and from other lands, “the knots of people in the Temple precincts” (Bernard). They had done this at the tabernacles (John 7:11-13), but now there is new excitement due to the recent raising of Lazarus and to the public order for the arrest of Jesus. That he will not come to the feast? The form of the question (indirect discourse after δοκειτε — dokeite) assumes strongly that Jesus will not (ου μη — ou mē double negative with second aorist active ελτηι — elthēi from ερχομαι — erchomai) dare to come this time for the reason given in John 11:57. [source]
John 12:1 Jesus therefore [Ιησους ουν]
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]
John 6:4 The feast of the Jews [η εορτη των Ιουδαιων]
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]
John 12:10 The chief priests took counsel [εβουλευσαντο οι αρχιερεις]
First aorist middle indicative of βουλευω — bouleuō old verb, seen already in John 11:53 which see. The whole Sanhedrin (John 7:32) had decided to put Jesus to death and had asked for information concerning him (John 11:57) that might lead to his arrest, but the Sadducees were specially active now to accomplish the death of Lazarus also Perhaps they argued that, if they should kill both Jesus and Lazarus, then Lazarus would remain dead. The raising of Lazarus has brought matters to a crisis. Incidentally, it may be observed that here we may see the reason why the Synoptics do not tell the story of the raising of Lazarus, if he was still living (cf. the case of Malchus‘s name in John 18:10). [source]
John 16:7 It is expedient for you [συμπερει υμιν]
Present active indicative of συμπερω — sumpherō old verb to bear together. See John 11:50 where the phrase is used by Caiaphas “for us,” here “for you” That I go away Subject clause the subject of συμπερει — sumpherei ινα — hina and second aorist active subjunctive of απερχομαι — aperchomai The reason Third-class condition with εαν — ean and the negative μη — mē with απελτω — apelthō as before. Will not come Strong double negative with second aorist active subjunctive of ερχομαι — erchomai The Holy Spirit was, of course, already at work in the hearts of men, but not in the sense of witnessing as Paraclete which could only take place after Jesus had gone back to the Father. But if I go Third-class condition again I will send First person future as in John 16:15. [source]
John 20:2 Runneth [τρεχει]
Vivid dramatic present indicative of τρεχω — trechō John deals only with Mary Magdalene. She left the tomb at once before the rest and without seeing the angels as told in the Synoptics (Mark 16:2-8; Matthew 28:5-8; Luke 24:1-8). Luke (Luke 24:9-12) does not distinguish between the separate report of Mary Magdalene and that of the other women. To Simon Peter Full name as usual in John and back with John and the other disciples. The association of Peter and the other disciple in John 18-21 is like that between Peter and John in Acts 1-5. Loved Imperfect of πιλεω — phileō for which see John 5:20; John 11:3 and for distinction from αγαπαω — agapaō see John 11:5; John 13:23; John 21:7, John 21:15, John 21:17. They have taken away First aorist active indicative of αιρω — airō indefinite plural. We know not Mary associates the other women with her in her ignorance. For ετηκαν — ethēkan (have laid) see John 19:42. Mary fears a grave robbery. She has no idea of the resurrection of Jesus. [source]
John 20:19 When therefore it was evening on that day [ουσης ουν οπσιας τηι ημεραι εκεινει]
Genitive absolute with οπσια — opsia John often uses this note of time (John 1:39; John 5:9; John 11:53; John 14:20; John 16:23, John 16:26). The addition of τηι μιαι σαββατων — tēi miāi sabbatōn (see John 20:1 for this use of μιαι — miāi like πρωτηι — prōtēi) proves that John is using Roman time, not Jewish, for here evening follows day instead of preceding it. When the doors were shut Genitive absolute again with perfect passive participle of κλειω — kleiō shut to keep the Jews out. News of the empty tomb had already spread (Matthew 28:11). See John 7:13 for the phrase “for fear of the Jews”; cf. John 12:42. Stood in the midst Second aorist (ingressive) active (intransitive) of ιστημι — histēmi “stepped into the midst.” Peace be unto you The usual oriental salutation as in John 20:21, John 20:26; Luke 24:36, here with probable reference to John 14:27 (Christ‘s legacy of peace). [source]
John 6:51 The living bread [ο αρτος ο ζων]
“The bread the living.” Repetition of the claim in John 6:35, John 6:41, John 6:48, but with a slight change from ζωης — zōēs to ζων — zōn (present active participle of ζαω — zaō). It is alive and can give life. See John 4:10 for living water. In Revelation 1:17 Jesus calls himself the Living One For ever Eternally like αιωνιον — aiōnion with ζωην — zōēn in John 6:47. I shall give Emphasis on εγω — egō (I). Superior so to Moses. Is my flesh See note on John 1:14 for σαρχ — sarx the Incarnation. This new idea creates far more difficulty to the hearers who cannot grasp Christ‘s idea of self-sacrifice. For the life of the world Over, in behalf of, υπερ — huper means, and in some connexions instead of as in John 11:50. See John 1:30 for the Baptist‘s picture of Christ as the Lamb of God that taketh away the sin of the world. See also John 3:17; John 4:42; 1 John 3:16; Matthew 20:28; Galatians 3:13; 2 Corinthians 5:14.; Romans 5:8. Jesus has here presented to this Galilean multitude the central fact of his atoning death for the spiritual life of the world. [source]
John 7:13 Howbeit [μεντοι]
See John 4:27 for this compound particle Imperfect active of ουδεις παρρησιαι — laleō “was speaking,” picturing the whispering or secret talk (no man openly, εν — oudeis parrēsiāi). Best MSS. do not have παρρησιαι — en here with εν — parrēsiāi (locative or instrumental case of manner) as in John 7:26; John 10:24; John 11:54, but παρρησιαι — en genuine in John 7:4; Colossians 2:15. This adverbial use of δια τον ποβον των Ιουδαιων — parrēsiāi is common enough (Mark 8:37). For fear of the Jews (dia ton phobon tōn Ioudaiōn). Objective genitive. The crowds really feared the Jewish leaders and evidently did not wish to involve Jesus or themselves. See the same phrase and attitude on the part of the disciples in John 19:38; John 20:19. [source]
John 7:32 The Pharisees [οι Παρισαιοι]
This group of the Jewish rulers (John 7:11, John 7:15, John 7:25.) was particularly hostile to Christ, though already the Sadducees had become critical (Matthew 16:6) and they join here First aorist active indicative of ακουω — akouō with the genitive case and the descriptive participle of the vivid onomatopoetic verb γογγυζω — gogguzō (John 7:12) now grown louder like the hum of bees. It was the defense of Jesus by a portion of the crowd (John 7:31) that irritated the Pharisees. Here the Pharisees take the initiative and enlist the Sadducees in the Sanhedrin (for this combination see John 7:45; John 11:47, John 11:57; Matthew 21:45; Matthew 27:62, the organized court) to send “officers” For υπηρετας — hupēretas (temple police here) see John 7:45; John 18:3, John 18:12, John 18:22; John 19:6; Acts 5:22, Acts 5:26. For the word see Matthew 5:25; Luke 1:2, “an under rower” (υπο ερετης — hupo class="translit"> eretēs), any assistant. [source]
2 Corinthians 5:14 Constraineth us [συνεχει ημας]
Old and common verb, to hold together, to press the ears together (Acts 7:57), to press on every side (Luke 8:45), to hold fast (Luke 22:63), to hold oneself to (Acts 18:5), to be pressed (passive, Luke 12:50; Philemon 1:23). So here Paul‘s conception of Christ‘s love for him holds him together to his task whatever men think or say. Judging this (κριναντας τουτο — krinantas touto). Having reached this conclusion, ever since his conversion (Galatians 1:17.). One died for all This is the central tenet in Paul‘s theology and Christology. υπερ — Huper (over) here is used in the sense of substitution as in John 11:50; Galatians 3:13, death in behalf so that the rest will not have to die. This use of υπερ — huper is common in the papyri (Robertson, Grammar, p. 631). In fact, υπερ — huper in this sense is more usual in Greek than αντι προ — antiαρα οι παντες απετανον — pro or any other preposition. Therefore all died (αρα — ara hoi pantes apethanon). Logical conclusion (ara corresponding), the one died for the all and so the all died when he did, all the spiritual death possible for those for whom Christ died. This is Paul‘s gospel, clear-cut, our hope today. [source]
2 Corinthians 5:14 One died for all [εις υπερ παντων απετανεν]
This is the central tenet in Paul‘s theology and Christology. υπερ — Huper (over) here is used in the sense of substitution as in John 11:50; Galatians 3:13, death in behalf so that the rest will not have to die. This use of υπερ — huper is common in the papyri (Robertson, Grammar, p. 631). In fact, υπερ — huper in this sense is more usual in Greek than αντι προ — antiαρα οι παντες απετανον — pro or any other preposition. Therefore all died (αρα — ara hoi pantes apethanon). Logical conclusion (ara corresponding), the one died for the all and so the all died when he did, all the spiritual death possible for those for whom Christ died. This is Paul‘s gospel, clear-cut, our hope today. [source]
1 Timothy 4:12 Purity [ἁγνίᾳ]
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]
Hebrews 12:10 But he for our profit [ὁ δὲ ἐπὶ τὸ συμφέρον]
The contrast is with what is implied in as seemed good to them. The human parent may not have dealt with us to our profit. Συμφέρειν means to bring together: to collect or contribute in order to help: hence, to help or be profitable. Often impersonally, συμφέρει itis expedient, as Matthew 5:29; Matthew 18:6; John 11:50. The neuter participle, as here, advantage, profit, 1 Corinthians 12:7; 2 Corinthians 12:1. There is a backward reference to live, Hebrews 12:9, the result of subjection to the Father of spirits; and this is expanded and defined in the final clause, namely: [source]
1 Peter 1:22 Purified [ἡγνικότες]
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]
1 Peter 1:22 Seeing ye have purified [ηγνικοτες]
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]
1 John 3:3 Purifieth himself [ἁγνίζει ἑαυτόν]
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]
1 John 3:3 Purifieth himself [αγνιζει εαυτον]
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]
1 John 3:16 Love [την αγαπην]
“The thing called love” (D. Smith).He for us (εκεινος υπερ ημων — ekeinos huper hēmōn). Εκεινος — Ekeinos as in 1 John 2:6; 1 John 3:3, 1 John 3:5, υπερ — huper here alone in this Epistle, though common in John‘s Gospel (John 10:11, John 10:15; John 11:50, etc.) and in 3 John 1:7.Laid down his life First aorist active indicative of τιτημι — tithēmi the very idiom used by Jesus of himself in John 10:11, John 10:17.We ought (ημεις οπειλομεν — hēmeis opheilomen). Emphatic ημεις — hēmeis again. For οπειλω — opheilō see 1 John 2:6. Of course our laying down our lives for the brethren has no atoning value in our cases as in that of Christ, but is a supreme proof of one‘s love (John 13:37.; John 15:13), as often happens. [source]
1 John 3:16 He for us [εκεινος υπερ ημων]
Εκεινος — Ekeinos as in 1 John 2:6; 1 John 3:3, 1 John 3:5, υπερ — huper here alone in this Epistle, though common in John‘s Gospel (John 10:11, John 10:15; John 11:50, etc.) and in 3 John 1:7. [source]

What do the individual words in John 11:5 mean?

Loved now - Jesus - Martha and the sister of her - Lazarus
Ἠγάπα δὲ Ἰησοῦς τὴν Μάρθαν καὶ τὴν ἀδελφὴν αὐτῆς τὸν Λάζαρον

Ἠγάπα  Loved 
Parse: Verb, Imperfect Indicative Active, 3rd Person Singular
Root: ἀγαπάω  
Sense: of persons.
δὲ  now 
Parse: Conjunction
Root: δέ  
Sense: but, moreover, and, etc.
  - 
Parse: Article, Nominative Masculine Singular
Root:  
Sense: this, that, these, etc.
Ἰησοῦς  Jesus 
Parse: Noun, Nominative Masculine Singular
Root: Ἰησοῦς  
Sense: Joshua was the famous captain of the Israelites, Moses’ successor.
τὴν  - 
Parse: Article, Accusative Feminine Singular
Root:  
Sense: this, that, these, etc.
Μάρθαν  Martha 
Parse: Noun, Accusative Feminine Singular
Root: Μάρθα  
Sense: was the sister of Lazarus and Mary of Bethany.
ἀδελφὴν  sister 
Parse: Noun, Accusative Feminine Singular
Root: ἀδελφή  
Sense: a full, own sister.
αὐτῆς  of  her 
Parse: Personal / Possessive Pronoun, Genitive Feminine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.
τὸν  - 
Parse: Article, Accusative Masculine Singular
Root:  
Sense: this, that, these, etc.
Λάζαρον  Lazarus 
Parse: Noun, Accusative Masculine Singular
Root: Λάζαρος  
Sense: an inhabitant of Bethany, beloved by Christ and raised from the dead by him.

What are the major concepts related to John 11:5?

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