Greek NT with variants

1ηνG2258{V-IXI-3S} δεG1161{CONJ} τιςG5100{X-NSM} ασθενωνG770{V-PAP-NSM} λαζαροςG2976{N-NSM} αποG575{PREP} βηθανιαςG963{N-GSF} εκG1537{PREP} τηςG3588{T-GSF} κωμηςG2968{N-GSF} μαριαςG3137{N-GSF} καιG2532{CONJ} μαρθαςG3136{N-GSF} τηςG3588{T-GSF} αδελφηςG79{N-GSF} αυτηςG846{P-GSF} 2ηνG2258{V-IXI-3S} δεG1161{CONJ} αμαριαμG3137{N-PRI} τσβμαριαG3137{N-NSF} ηG3588{T-NSF} αλειψασαG218{V-AAP-NSF} τονG3588{T-ASM} κυριονG2962{N-ASM} μυρωG3464{N-DSN} καιG2532{CONJ} εκμαξασαG1591{V-AAP-NSF} τουςG3588{T-APM} ποδαςG4228{N-APM} αυτουG846{P-GSM} ταιςG3588{T-DPF} θριξινG2359{N-DPF} αυτηςG846{P-GSF} ηςG3739{R-GSF} οG3588{T-NSM} αδελφοςG80{N-NSM} λαζαροςG2976{N-NSM} ησθενειG770{V-IAI-3S} 3απεστειλανG649{V-AAI-3P} ουνG3767{CONJ} αιG3588{T-NPF} αδελφαιG79{N-NPF} προςG4314{PREP} αυτονG846{P-ASM} λεγουσαιG3004{V-PAP-NPF} κυριεG2962{N-VSM} ιδεG1492{V-AAM-2S} ονG3739{R-ASM} φιλειςG5368{V-PAI-2S} ασθενειG770{V-PAI-3S} 4ακουσαςG191{V-AAP-NSM} δεG1161{CONJ} οG3588{T-NSM} ιησουςG2424{N-NSM} ειπενG2036{V-2AAI-3S} αυτηG3778{D-NSF} ηG3588{T-NSF} ασθενειαG769{N-NSF} ουκG3756{PRT-N} εστινG2076{V-PXI-3S} προςG4314{PREP} θανατονG2288{N-ASM} αλλG235{CONJ} υπερG5228{PREP} τηςG3588{T-GSF} δοξηςG1391{N-GSF} τουG3588{T-GSM} θεουG2316{N-GSM} ιναG2443{CONJ} δοξασθηG1392{V-APS-3S} οG3588{T-NSM} υιοςG5207{N-NSM} τουG3588{T-GSM} θεουG2316{N-GSM} διG1223{PREP} αυτηςG846{P-GSF} 5ηγαπαG25{V-IAI-3S} δεG1161{CONJ} οG3588{T-NSM} ιησουςG2424{N-NSM} τηνG3588{T-ASF} μαρθανG3136{N-ASF} καιG2532{CONJ} τηνG3588{T-ASF} αδελφηνG79{N-ASF} αυτηςG846{P-GSF} καιG2532{CONJ} τονG3588{T-ASM} λαζαρονG2976{N-ASM} 6ωςG5613{ADV} ουνG3767{CONJ} ηκουσενG191{V-AAI-3S} οτιG3754{CONJ} ασθενειG770{V-PAI-3S} τοτεG5119{ADV} μενG3303{PRT} εμεινενG3306{V-AAI-3S} ενG1722{PREP} ωG3739{R-DSM} ηνG2258{V-IXI-3S} τοπωG5117{N-DSM} δυοG1417{A-NUI} ημεραςG2250{N-APF} 7επειταG1899{ADV} μεταG3326{PREP} τουτοG5124{D-ASN} λεγειG3004{V-PAI-3S} τοιςG3588{T-DPM} μαθηταιςG3101{N-DPM} αγωμενG71{V-PAS-1P} ειςG1519{PREP} τηνG3588{T-ASF} ιουδαιανG2449{N-ASF} παλινG3825{ADV} 8λεγουσινG3004{V-PAI-3P} αυτωG846{P-DSM} οιG3588{T-NPM} μαθηταιG3101{N-NPM} ραββιG4461{HEB} νυνG3568{ADV} εζητουνG2212{V-IAI-3P} σεG4571{P-2AS} λιθασαιG3034{V-AAN} οιG3588{T-NPM} ιουδαιοιG2453{A-NPM} καιG2532{CONJ} παλινG3825{ADV} υπαγειςG5217{V-PAI-2S} εκειG1563{ADV} 9απεκριθηG611{V-ADI-3S} τσοG3588{T-NSM} ιησουςG2424{N-NSM} ουχιG3780{PRT-I} δωδεκαG1427{A-NUI} τσβεισινG1526{V-PXI-3P} ωραιG5610{N-NPF} αεισινG1526{V-PXI-3P} τηςG3588{T-GSF} ημεραςG2250{N-GSF} εανG1437{COND} τιςG5100{X-NSM} περιπατηG4043{V-PAS-3S} ενG1722{PREP} τηG3588{T-DSF} ημεραG2250{N-DSF} ουG3756{PRT-N} προσκοπτειG4350{V-PAI-3S} οτιG3754{CONJ} τοG3588{T-ASN} φωςG5457{N-ASN} τουG3588{T-GSM} κοσμουG2889{N-GSM} τουτουG5127{D-GSM} βλεπειG991{V-PAI-3S} 10εανG1437{COND} δεG1161{CONJ} τιςG5100{X-NSM} περιπατηG4043{V-PAS-3S} ενG1722{PREP} τηG3588{T-DSF} νυκτιG3571{N-DSF} προσκοπτειG4350{V-PAI-3S} οτιG3754{CONJ} τοG3588{T-NSN} φωςG5457{N-NSN} ουκG3756{PRT-N} εστινG2076{V-PXI-3S} ενG1722{PREP} αυτωG846{P-DSM} 11ταυταG5023{D-APN} ειπενG2036{V-2AAI-3S} καιG2532{CONJ} μεταG3326{PREP} τουτοG5124{D-ASN} λεγειG3004{V-PAI-3S} αυτοιςG846{P-DPM} λαζαροςG2976{N-NSM} οG3588{T-NSM} φιλοςG5384{A-NSM} ημωνG2257{P-1GP} κεκοιμηταιG2837{V-RPI-3S} αλλαG235{CONJ} πορευομαιG4198{V-PNI-1S} ιναG2443{CONJ} εξυπνισωG1852{V-AAS-1S} αυτονG846{P-ASM} 12αειπανG3004{V-2AAI-3P} τσβειπονG2036{V-2AAI-3P} ουνG3767{CONJ} οιG3588{T-NPM} μαθηταιG3101{N-NPM} ααυτωG846{P-DSM} τσβαυτουG846{P-GSM} κυριεG2962{N-VSM} ειG1487{COND} κεκοιμηταιG2837{V-RPI-3S} σωθησεταιG4982{V-FPI-3S} 13ειρηκειG2046{V-LAI-3S-ATT} δεG1161{CONJ} οG3588{T-NSM} ιησουςG2424{N-NSM} περιG4012{PREP} τουG3588{T-GSM} θανατουG2288{N-GSM} αυτουG846{P-GSM} εκεινοιG1565{D-NPM} δεG1161{CONJ} εδοξανG1380{V-AAI-3P} οτιG3754{CONJ} περιG4012{PREP} τηςG3588{T-GSF} κοιμησεωςG2838{N-GSF} τουG3588{T-GSM} υπνουG5258{N-GSM} λεγειG3004{V-PAI-3S} 14τοτεG5119{ADV} ουνG3767{CONJ} ειπενG2036{V-2AAI-3S} αυτοιςG846{P-DPM} οG3588{T-NSM} ιησουςG2424{N-NSM} παρρησιαG3954{N-DSF} λαζαροςG2976{N-NSM} απεθανενG599{V-2AAI-3S} 15καιG2532{CONJ} χαιρωG5463{V-PAI-1S} διG1223{PREP} υμαςG5209{P-2AP} ιναG2443{CONJ} πιστευσητεG4100{V-AAS-2P} οτιG3754{CONJ} ουκG3756{PRT-N} ημηνG2252{V-IXI-1S} εκειG1563{ADV} αβαλλαG235{CONJ} τσαλλG235{CONJ} αγωμενG71{V-PAS-1P} προςG4314{PREP} αυτονG846{P-ASM} 16ειπενG2036{V-2AAI-3S} ουνG3767{CONJ} θωμαςG2381{N-NSM} οG3588{T-NSM} λεγομενοςG3004{V-PPP-NSM} διδυμοςG1324{N-NSM} τοιςG3588{T-DPM} συμμαθηταιςG4827{N-DPM} αγωμενG71{V-PAS-1P} καιG2532{CONJ} ημειςG2249{P-1NP} ιναG2443{CONJ} αποθανωμενG599{V-2AAS-1P} μετG3326{PREP} αυτουG846{P-GSM} 17ελθωνG2064{V-2AAP-NSM} ουνG3767{CONJ} οG3588{T-NSM} ιησουςG2424{N-NSM} ευρενG2147{V-2AAI-3S} αυτονG846{P-ASM} τεσσαραςG5064{A-APF} τσβημεραςG2250{N-APF} ηδηG2235{ADV} αημεραςG2250{N-APF} εχονταG2192{V-PAP-ASM} ενG1722{PREP} τωG3588{T-DSN} μνημειωG3419{N-DSN} 18ηνG2258{V-IXI-3S} δεG1161{CONJ} ηG3588{T-NSF} βηθανιαG963{N-NSF} εγγυςG1451{ADV} τωνG3588{T-GPN} ιεροσολυμωνG2414{N-GPN} ωςG5613{ADV} αποG575{PREP} σταδιωνG4712{N-GPN} δεκαπεντεG1178{A-NUI} 19τσβκαιG2532{CONJ} πολλοιG4183{A-NPM} αδεG1161{CONJ} εκG1537{PREP} τωνG3588{T-GPM} ιουδαιωνG2453{A-GPM} εληλυθεισανG2064{V-LAI-3P} προςG4314{PREP} ατηνG3588{T-ASF} τσβταςG3588{T-APF} τσβπεριG4012{PREP} μαρθανG3136{N-ASF} καιG2532{CONJ} αμαριαμG3137{N-PRI} τσβμαριανG3137{N-ASF} ιναG2443{CONJ} παραμυθησωνταιG3888{V-ADS-3P} αυταςG846{P-APF} περιG4012{PREP} τουG3588{T-GSM} αδελφουG80{N-GSM} τσβαυτωνG846{P-GPF} 20ηG3588{T-NSF} ουνG3767{CONJ} μαρθαG3136{N-NSF} ωςG5613{ADV} ηκουσενG191{V-AAI-3S} οτιG3754{CONJ} τσοG3588{T-NSM} ιησουςG2424{N-NSM} ερχεταιG2064{V-PNI-3S} υπηντησενG5221{V-AAI-3S} αυτωG846{P-DSM} αμαριαμG3137{N-PRI} τσβμαριαG3137{N-NSF} δεG1161{CONJ} ενG1722{PREP} τωG3588{T-DSM} οικωG3624{N-DSM} εκαθεζετοG2516{V-INI-3S} 21ειπενG2036{V-2AAI-3S} ουνG3767{CONJ} ατσηG3588{T-NSF} μαρθαG3136{N-NSF} προςG4314{PREP} τονG3588{T-ASM} ιησουνG2424{N-ASM} κυριεG2962{N-VSM} ειG1487{COND} ηςG2258{V-IXI-2S} ωδεG5602{ADV} αουκG3756{PRT-N} αανG302{PRT} ααπεθανενG599{V-2AAI-3S} οG3588{T-NSM} αδελφοςG80{N-NSM} μουG3450{P-1GS} τσβουκG3756{PRT-N} τσβανG302{PRT} τσβετεθνηκειG2348{V-LAI-3S} 22α[αλλα]G235{CONJ} τσβαλλαG235{CONJ} καιG2532{CONJ} νυνG3568{ADV} οιδαG1492{V-RAI-1S} οτιG3754{CONJ} οσαG3745{K-APN} ανG302{PRT} αιτησηG154{V-AMS-2S} τονG3588{T-ASM} θεονG2316{N-ASM} δωσειG1325{V-FAI-3S} σοιG4671{P-2DS} οG3588{T-NSM} θεοςG2316{N-NSM} 23λεγειG3004{V-PAI-3S} αυτηG846{P-DSF} οG3588{T-NSM} ιησουςG2424{N-NSM} αναστησεταιG450{V-FMI-3S} οG3588{T-NSM} αδελφοςG80{N-NSM} σουG4675{P-2GS} 24λεγειG3004{V-PAI-3S} αυτωG846{P-DSM} αηG3588{T-NSF} μαρθαG3136{N-NSF} οιδαG1492{V-RAI-1S} οτιG3754{CONJ} αναστησεταιG450{V-FMI-3S} ενG1722{PREP} τηG3588{T-DSF} αναστασειG386{N-DSF} ενG1722{PREP} τηG3588{T-DSF} εσχατηG2078{A-DSF} ημεραG2250{N-DSF} 25ειπενG2036{V-2AAI-3S} αυτηG846{P-DSF} οG3588{T-NSM} ιησουςG2424{N-NSM} εγωG1473{P-1NS} ειμιG1510{V-PXI-1S} ηG3588{T-NSF} αναστασιςG386{N-NSF} καιG2532{CONJ} ηG3588{T-NSF} ζωηG2222{N-NSF} οG3588{T-NSM} πιστευωνG4100{V-PAP-NSM} ειςG1519{PREP} εμεG1691{P-1AS} κανG2579{COND-C} αποθανηG599{V-2AAS-3S} ζησεταιG2198{V-FDI-3S} 26καιG2532{CONJ} παςG3956{A-NSM} οG3588{T-NSM} ζωνG2198{V-PAP-NSM} καιG2532{CONJ} πιστευωνG4100{V-PAP-NSM} ειςG1519{PREP} εμεG1691{P-1AS} ουG3756{PRT-N} μηG3361{PRT-N} αποθανηG599{V-2AAS-3S} ειςG1519{PREP} τονG3588{T-ASM} αιωναG165{N-ASM} πιστευειςG4100{V-PAI-2S} τουτοG5124{D-ASN} 27λεγειG3004{V-PAI-3S} αυτωG846{P-DSM} ναιG3483{PRT} κυριεG2962{N-VSM} εγωG1473{P-1NS} πεπιστευκαG4100{V-RAI-1S} οτιG3754{CONJ} συG4771{P-2NS} ειG1488{V-PXI-2S} οG3588{T-NSM} χριστοςG5547{N-NSM} οG3588{T-NSM} υιοςG5207{N-NSM} τουG3588{T-GSM} θεουG2316{N-GSM} οG3588{T-NSM} ειςG1519{PREP} τονG3588{T-ASM} κοσμονG2889{N-ASM} ερχομενοςG2064{V-PNP-NSM} 28καιG2532{CONJ} ατουτοG5124{D-ASN} τσβταυταG5023{D-APN} ειπουσαG2036{V-2AAP-NSF} απηλθενG565{V-2AAI-3S} καιG2532{CONJ} εφωνησενG5455{V-AAI-3S} αμαριαμG3137{N-PRI} τσβμαριανG3137{N-ASF} τηνG3588{T-ASF} αδελφηνG79{N-ASF} αυτηςG846{P-GSF} λαθραG2977{ADV} ειπουσαG2036{V-2AAP-NSF} οG3588{T-NSM} διδασκαλοςG1320{N-NSM} παρεστινG3918{V-PXI-3S} καιG2532{CONJ} φωνειG5455{V-PAI-3S} σεG4571{P-2AS} 29εκεινηG1565{D-NSF} αδεG1161{CONJ} ωςG5613{ADV} ηκουσενG191{V-AAI-3S} αηγερθηG1453{V-API-3S} τσβεγειρεταιG1453{V-PPI-3S} ταχυG5035{ADV} καιG2532{CONJ} αηρχετοG2064{V-INI-3S} τσβερχεταιG2064{V-PNI-3S} προςG4314{PREP} αυτονG846{P-ASM} 30ουπωG3768{ADV} δεG1161{CONJ} εληλυθειG2064{V-LAI-3S} οG3588{T-NSM} ιησουςG2424{N-NSM} ειςG1519{PREP} τηνG3588{T-ASF} κωμηνG2968{N-ASF} αλλG235{CONJ} ηνG2258{V-IXI-3S} αετιG2089{ADV} ενG1722{PREP} τωG3588{T-DSM} τοπωG5117{N-DSM} οπουG3699{ADV} υπηντησενG5221{V-AAI-3S} αυτωG846{P-DSM} ηG3588{T-NSF} μαρθαG3136{N-NSF} 31οιG3588{T-NPM} ουνG3767{CONJ} ιουδαιοιG2453{A-NPM} οιG3588{T-NPM} οντεςG5607{V-PXP-NPM} μετG3326{PREP} αυτηςG846{P-GSF} ενG1722{PREP} τηG3588{T-DSF} οικιαG3614{N-DSF} καιG2532{CONJ} παραμυθουμενοιG3888{V-PNP-NPM} αυτηνG846{P-ASF} ιδοντεςG1492{V-2AAP-NPM} τηνG3588{T-ASF} αμαριαμG3137{N-PRI} τσβμαριανG3137{N-ASF} οτιG3754{CONJ} ταχεωςG5030{ADV} ανεστηG450{V-2AAI-3S} καιG2532{CONJ} εξηλθενG1831{V-2AAI-3S} ηκολουθησανG190{V-AAI-3P} αυτηG846{P-DSF} αδοξαντεςG1380{V-AAP-NPM} τσβλεγοντεςG3004{V-PAP-NPM} οτιG3754{CONJ} υπαγειG5217{V-PAI-3S} ειςG1519{PREP} τοG3588{T-ASN} μνημειονG3419{N-ASN} ιναG2443{CONJ} κλαυσηG2799{V-AAS-3S} εκειG1563{ADV} 32ηG3588{T-NSF} ουνG3767{CONJ} αμαριαμG3137{N-PRI} τσβμαριαG3137{N-NSF} ωςG5613{ADV} ηλθενG2064{V-2AAI-3S} οπουG3699{ADV} ηνG2258{V-IXI-3S} τσβοG3588{T-NSM} ιησουςG2424{N-NSM} ιδουσαG1492{V-2AAP-NSF} αυτονG846{P-ASM} επεσενG4098{V-2AAI-3S} αβαυτουG846{P-GSM}G847{ADV} απροςG4314{PREP} τσβειςG1519{PREP} τουςG3588{T-APM} ποδαςG4228{N-APM} τσαυτουG846{P-GSM} λεγουσαG3004{V-PAP-NSF} αυτωG846{P-DSM} κυριεG2962{N-VSM} ειG1487{COND} ηςG2258{V-IXI-2S} ωδεG5602{ADV} ουκG3756{PRT-N} ανG302{PRT} τσβαπεθανενG599{V-2AAI-3S} μουG3450{P-1GS} ααπεθανενG599{V-2AAI-3S} οG3588{T-NSM} αδελφοςG80{N-NSM} 33ιησουςG2424{N-NSM} ουνG3767{CONJ} ωςG5613{ADV} ειδενG1492{V-2AAI-3S} αυτηνG846{P-ASF} κλαιουσανG2799{V-PAP-ASF} καιG2532{CONJ} τουςG3588{T-APM} συνελθονταςG4905{V-2AAP-APM} αυτηG846{P-DSF} ιουδαιουςG2453{A-APM} κλαιονταςG2799{V-PAP-APM} ενεβριμησατοG1690{V-ADI-3S} τωG3588{T-DSN} πνευματιG4151{N-DSN} καιG2532{CONJ} εταραξενG5015{V-AAI-3S} εαυτονG1438{F-3ASM} 34καιG2532{CONJ} ειπενG2036{V-2AAI-3S} πουG4226{PRT-I} τεθεικατεG5087{V-RAI-2P} αυτονG846{P-ASM} λεγουσινG3004{V-PAI-3P} αυτωG846{P-DSM} κυριεG2962{N-VSM} ερχουG2064{V-PNI-2S} καιG2532{CONJ} ιδεG1492{V-AAM-2S} 35εδακρυσενG1145{V-AAI-3S} οG3588{T-NSM} ιησουςG2424{N-NSM} 36ελεγονG3004{V-IAI-3P} ουνG3767{CONJ} οιG3588{T-NPM} ιουδαιοιG2453{A-NPM} ιδεG1492{V-AAM-2S} πωςG4459{ADV} εφιλειG5368{V-IAI-3S} αυτονG846{P-ASM} 37τινεςG5100{X-NPM} δεG1161{CONJ} εξG1537{PREP} αυτωνG846{P-GPM} αειπανG3004{V-2AAI-3P} τσβειπονG2036{V-2AAI-3P} ουκG3756{PRT-N} αεδυνατοG1410{V-INI-3S} τσβηδυνατοG1410{V-INI-3S-ATT} ουτοςG3778{D-NSM} οG3588{T-NSM} ανοιξαςG455{V-AAP-NSM} τουςG3588{T-APM} οφθαλμουςG3788{N-APM} τουG3588{T-GSM} τυφλουG5185{A-GSM} ποιησαιG4160{V-AAN} ιναG2443{CONJ} καιG2532{CONJ} ουτοςG3778{D-NSM} μηG3361{PRT-N} αποθανηG599{V-2AAS-3S} 38ιησουςG2424{N-NSM} ουνG3767{CONJ} παλινG3825{ADV} εμβριμωμενοςG1690{V-PNP-NSM} ενG1722{PREP} εαυτωG1438{F-3DSM} ερχεταιG2064{V-PNI-3S} ειςG1519{PREP} τοG3588{T-ASN} μνημειονG3419{N-ASN} ηνG2258{V-IXI-3S} δεG1161{CONJ} σπηλαιονG4693{N-NSN} καιG2532{CONJ} λιθοςG3037{N-NSM} επεκειτοG1945{V-INI-3S} επG1909{PREP} αυτωG846{P-DSN} 39λεγειG3004{V-PAI-3S} οG3588{T-NSM} ιησουςG2424{N-NSM} αρατεG142{V-AAM-2P} τονG3588{T-ASM} λιθονG3037{N-ASM} λεγειG3004{V-PAI-3S} αυτωG846{P-DSM} ηG3588{T-NSF} αδελφηG79{N-NSF} τουG3588{T-GSM} ατετελευτηκοτοςG5053{V-RAP-GSM} τσβτεθνηκοτοςG2348{V-RAP-GSM} μαρθαG3136{N-NSF} κυριεG2962{N-VSM} ηδηG2235{ADV} οζειG3605{V-PAI-3S} τεταρταιοςG5066{A-NSM} γαρG1063{CONJ} εστινG2076{V-PXI-3S} 40λεγειG3004{V-PAI-3S} αυτηG846{P-DSF} οG3588{T-NSM} ιησουςG2424{N-NSM} ουκG3756{PRT-N} ειπονG2036{V-2AAI-1S} σοιG4671{P-2DS} οτιG3754{CONJ} εανG1437{COND} πιστευσηςG4100{V-AAS-2S} αοψηG3708{V-FDI-2S} τσβοψειG3700{V-FDI-2S-ATT} τηνG3588{T-ASF} δοξανG1391{N-ASF} τουG3588{T-GSM} θεουG2316{N-GSM} 41ηρανG142{V-AAI-3P} ουνG3767{CONJ} τονG3588{T-ASM} λιθονG3037{N-ASM} τσβουG3757{ADV} τσβηνG2258{V-IXI-3S} τσβοG3588{T-NSM} τσβτεθνηκωςG2348{V-RAP-NSM} τσβκειμενοςG2749{V-PNP-NSM} οG3588{T-NSM} δεG1161{CONJ} ιησουςG2424{N-NSM} ηρενG142{V-AAI-3S} τουςG3588{T-APM} οφθαλμουςG3788{N-APM} ανωG507{ADV} καιG2532{CONJ} ειπενG2036{V-2AAI-3S} πατερG3962{N-VSM} ευχαριστωG2168{V-PAI-1S} σοιG4671{P-2DS} οτιG3754{CONJ} ηκουσαςG191{V-AAI-2S} μουG3450{P-1GS} 42εγωG1473{P-1NS} δεG1161{CONJ} ηδεινG1492{V-LAI-1S} οτιG3754{CONJ} παντοτεG3842{ADV} μουG3450{P-1GS} ακουειςG191{V-PAI-2S} αλλαG235{CONJ} διαG1223{PREP} τονG3588{T-ASM} οχλονG3793{N-ASM} τονG3588{T-ASM} περιεστωταG4026{V-RAP-ASM-C} ειπονG2036{V-2AAI-1S} ιναG2443{CONJ} πιστευσωσινG4100{V-AAS-3P} οτιG3754{CONJ} συG4771{P-2NS} μεG3165{P-1AS} απεστειλαςG649{V-AAI-2S} 43καιG2532{CONJ} ταυταG5023{D-APN} ειπωνG2036{V-2AAP-NSM} φωνηG5456{N-DSF} μεγαληG3173{A-DSF} εκραυγασενG2905{V-AAI-3S} λαζαρεG2976{N-VSM} δευροG1204{V-XXM-2S} εξωG1854{ADV} 44τσβκαιG2532{CONJ} εξηλθενG1831{V-2AAI-3S} οG3588{T-NSM} τεθνηκωςG2348{V-RAP-NSM} δεδεμενοςG1210{V-RPP-NSM} τουςG3588{T-APM} ποδαςG4228{N-APM} καιG2532{CONJ} ταςG3588{T-APF} χειραςG5495{N-APF} κειριαιςG2750{N-DPF} καιG2532{CONJ} ηG3588{T-NSF} οψιςG3799{N-NSF} αυτουG846{P-GSM} σουδαριωG4676{N-DSN} περιεδεδετοG4019{V-LPI-3S} λεγειG3004{V-PAI-3S} αυτοιςG846{P-DPM} οG3588{T-NSM} ιησουςG2424{N-NSM} λυσατεG3089{V-AAM-2P} αυτονG846{P-ASM} καιG2532{CONJ} αφετεG863{V-2AAM-2P} ααυτονG846{P-ASM} υπαγεινG5217{V-PAN} 45πολλοιG4183{A-NPM} ουνG3767{CONJ} εκG1537{PREP} τωνG3588{T-GPM} ιουδαιωνG2453{A-GPM} οιG3588{T-NPM} ελθοντεςG2064{V-2AAP-NPM} προςG4314{PREP} τηνG3588{T-ASF} αμαριαμG3137{N-PRI} τσβμαριανG3137{N-ASF} καιG2532{CONJ} θεασαμενοιG2300{V-ADP-NPM} αG3739{R-APN} εποιησενG4160{V-AAI-3S} τσβοG3588{T-NSM} τσβιησουςG2424{N-NSM} επιστευσανG4100{V-AAI-3P} ειςG1519{PREP} αυτονG846{P-ASM} 46τινεςG5100{X-NPM} δεG1161{CONJ} εξG1537{PREP} αυτωνG846{P-GPM} απηλθονG565{V-2AAI-3P} προςG4314{PREP} τουςG3588{T-APM} φαρισαιουςG5330{N-APM} καιG2532{CONJ} αειπανG3004{V-2AAI-3P} τσβειπονG2036{V-2AAI-3P} αυτοιςG846{P-DPM} αG3739{R-APN} εποιησενG4160{V-AAI-3S} τσβοG3588{T-NSM} ιησουςG2424{N-NSM} 47συνηγαγονG4863{V-2AAI-3P} ουνG3767{CONJ} οιG3588{T-NPM} αρχιερειςG749{N-NPM} καιG2532{CONJ} οιG3588{T-NPM} φαρισαιοιG5330{N-NPM} συνεδριονG4892{N-ASN} καιG2532{CONJ} ελεγονG3004{V-IAI-3P} τιG5101{I-ASN} ποιουμενG4160{V-PAI-1P} οτιG3754{CONJ} ουτοςG3778{D-NSM} οG3588{T-NSM} ανθρωποςG444{N-NSM} πολλαG4183{A-APN} τσβσημειαG4592{N-APN} ποιειG4160{V-PAI-3S} ασημειαG4592{N-APN} 48εανG1437{COND} αφωμενG863{V-2AAS-1P} αυτονG846{P-ASM} ουτωςG3779{ADV} παντεςG3956{A-NPM} πιστευσουσινG4100{V-FAI-3P} ειςG1519{PREP} αυτονG846{P-ASM} καιG2532{CONJ} ελευσονταιG2064{V-FDI-3P} οιG3588{T-NPM} ρωμαιοιG4514{A-NPM} καιG2532{CONJ} αρουσινG142{V-FAI-3P} ημωνG2257{P-1GP} καιG2532{CONJ} τονG3588{T-ASM} τοπονG5117{N-ASM} καιG2532{CONJ} τοG3588{T-ASN} εθνοςG1484{N-ASN} 49ειςG1520{A-NSM} δεG1161{CONJ} τιςG5100{X-NSM} εξG1537{PREP} αυτωνG846{P-GPM} καιαφαςG2533{N-NSM} αρχιερευςG749{N-NSM} ωνG5607{V-PXP-NSM} τουG3588{T-GSM} ενιαυτουG1763{N-GSM} εκεινουG1565{D-GSM} ειπενG2036{V-2AAI-3S} αυτοιςG846{P-DPM} υμειςG5210{P-2NP} ουκG3756{PRT-N} οιδατεG1492{V-RAI-2P} ουδενG3762{A-ASN} 50ουδεG3761{ADV} αλογιζεσθεG3049{V-PNI-2P} τσβδιαλογιζεσθεG1260{V-PNI-2P} οτιG3754{CONJ} συμφερειG4851{V-PAI-3S} αυμινG5213{P-2DP} τσβημινG2254{P-1DP} ιναG2443{CONJ} ειςG1520{A-NSM} ανθρωποςG444{N-NSM} αποθανηG599{V-2AAS-3S} υπερG5228{PREP} τουG3588{T-GSM} λαουG2992{N-GSM} καιG2532{CONJ} μηG3361{PRT-N} ολονG3650{A-NSN} τοG3588{T-NSN} εθνοςG1484{N-NSN} αποληταιG622{V-2AMS-3S} 51τουτοG5124{D-ASN} δεG1161{CONJ} αφG575{PREP} εαυτουG1438{F-3GSM} ουκG3756{PRT-N} ειπενG2036{V-2AAI-3S} αλλαG235{CONJ} αρχιερευςG749{N-NSM} ωνG5607{V-PXP-NSM} τουG3588{T-GSM} ενιαυτουG1763{N-GSM} εκεινουG1565{D-GSM} αεπροφητευσενG4395{V-AAI-3S} τσβπροεφητευσενG4395{V-AAI-3S} οτιG3754{CONJ} εμελλενG3195{V-IAI-3S} τσοG3588{T-NSM} ιησουςG2424{N-NSM} αποθνησκεινG599{V-PAN} υπερG5228{PREP} τουG3588{T-GSN} εθνουςG1484{N-GSN} 52καιG2532{CONJ} ουχG3756{PRT-N} υπερG5228{PREP} τουG3588{T-GSN} εθνουςG1484{N-GSN} μονονG3440{ADV} αλλG235{CONJ} ιναG2443{CONJ} καιG2532{CONJ} ταG3588{T-APN} τεκναG5043{N-APN} τουG3588{T-GSM} θεουG2316{N-GSM} ταG3588{T-APN} διεσκορπισμεναG1287{V-RPP-APN} συναγαγηG4863{V-2AAS-3S} ειςG1519{PREP} ενG1520{A-ASN} 53απG575{PREP} εκεινηςG1565{D-GSF} ουνG3767{CONJ} τηςG3588{T-GSF} ημεραςG2250{N-GSF} αεβουλευσαντοG1011{V-ADI-3P} τσβσυνεβουλευσαντοG4823{V-AMI-3P} ιναG2443{CONJ} αποκτεινωσινG615{V-PAS-3P} αυτονG846{P-ASM} 54αοG3588{T-NSM} τσβιησουςG2424{N-NSM} ουνG3767{CONJ} αιησουςG2424{N-NSM} αβουκετιG3765{ADV} τσουκG3756{PRT-N} τσετιG2089{ADV} παρρησιαG3954{N-DSF} περιεπατειG4043{V-IAI-3S} ενG1722{PREP} τοιςG3588{T-DPM} ιουδαιοιςG2453{A-DPM} αλλαG235{CONJ} απηλθενG565{V-2AAI-3S} εκειθενG1564{ADV} ειςG1519{PREP} τηνG3588{T-ASF} χωρανG5561{N-ASF} εγγυςG1451{ADV} τηςG3588{T-GSF} ερημουG2048{A-GSF} ειςG1519{PREP} εφραιμG2187{N-PRI} λεγομενηνG3004{V-PPP-ASF} πολινG4172{N-ASF} κακειG2546{ADV-C} αεμεινενG3306{V-AAI-3S} τσβδιετριβενG1304{V-IAI-3S} μεταG3326{PREP} τωνG3588{T-GPM} μαθητωνG3101{N-GPM} τσβαυτουG846{P-GSM} 55ηνG2258{V-IXI-3S} δεG1161{CONJ} εγγυςG1451{ADV} τοG3588{T-NSN} πασχαG3957{ARAM} τωνG3588{T-GPM} ιουδαιωνG2453{A-GPM} καιG2532{CONJ} ανεβησανG305{V-2AAI-3P} πολλοιG4183{A-NPM} ειςG1519{PREP} ιεροσολυμαG2414{N-ASF} εκG1537{PREP} τηςG3588{T-GSF} χωραςG5561{N-GSF} προG4253{PREP} τουG3588{T-GSM} πασχαG3957{ARAM} ιναG2443{CONJ} αγνισωσινG48{V-AAS-3P} εαυτουςG1438{F-3APM} 56εζητουνG2212{V-IAI-3P} ουνG3767{CONJ} τονG3588{T-ASM} ιησουνG2424{N-ASM} καιG2532{CONJ} ελεγονG3004{V-IAI-3P} μετG3326{PREP} αλληλωνG240{C-GPM} ενG1722{PREP} τωG3588{T-DSN} ιερωG2411{N-DSN} εστηκοτεςG2476{V-RAP-NPM} τιG5101{I-ASN} δοκειG1380{V-PAI-3S} υμινG5213{P-2DP} οτιG3754{CONJ} ουG3756{PRT-N} μηG3361{PRT-N} ελθηG2064{V-2AAS-3S} ειςG1519{PREP} τηνG3588{T-ASF} εορτηνG1859{N-ASF} 57δεδωκεισανG1325{V-LAI-3P-ATT} δεG1161{CONJ} τσβκαιG2532{CONJ} οιG3588{T-NPM} αρχιερειςG749{N-NPM} καιG2532{CONJ} οιG3588{T-NPM} φαρισαιοιG5330{N-NPM} αεντολαςG1785{N-APF} τσβεντοληνG1785{N-ASF} ιναG2443{CONJ} εανG1437{COND} τιςG5100{X-NSM} γνωG1097{V-2AAS-3S} πουG4226{PRT-I} εστινG2076{V-PXI-3S} μηνυσηG3377{V-AAS-3S} οπωςG3704{ADV} πιασωσινG4084{V-AAS-3P} αυτονG846{P-ASM}


Jamieson Fausset Brown Bible Commentary
 1   LAZARUS RAISED FROM THE DEAD--THE CONSEQUENCES OF THIS. (John 11:1-46)
of Bethany--at the east side of Mount Olivet.
the town of Mary and her sister Martha--thus distinguishing it from the other Bethany, "beyond Jordan." (See on John 1:28; John 10:40).

 2   It was that Mary who anointed the Lord with ointment, &c.--This, though not recorded by our Evangelist till John 12:3, was so well known in the teaching of all the churches, according to our Lord's prediction (Matt 26:13), that it is here alluded to by anticipation, as the most natural way of identifying her; and she is first named, though the younger, as the more distinguished of the two. She "anointed THE LORD," says the Evangelist--led doubtless to the use of this term here, as he was about to exhibit Him illustriously as the Lord of Life.

 3   his sisters sent unto him, saying, Lord, he whom thou lovest is sick--a most womanly appeal, yet how reverential, to the known affection of her Lord for the patient. (See John 11:5, John 11:11). "Those whom Christ loves are no more exempt than others from their share of earthly trouble and anguish: rather are they bound over to it more surely" [TRENCH].

 4   When Jesus heard that, he said, This sickness is not unto death--to result in death.
but for the glory of God, that the Son of God may be glorified thereby--that is, by this glory of God. (See Greek.) Remarkable language this, which from creature lips would have been intolerable. It means that the glory of GOD manifested in the resurrection of dead Lazarus would be shown to be the glory, personally and immediately, of THE SON.

 5   Jesus loved Martha and her sister and Lazarus--what a picture!--one that in every age has attracted the admiration of the whole Christian Church. No wonder that those miserable skeptics who have carped at the ethical system of the Gospel, as not embracing private friendships in the list of its virtues, have been referred to the Saviour's peculiar regard for this family as a triumphant refutation, if such were needed.

 6   When he heard he was sick, he abode two days still . . . where he was--at least twenty-five miles off. Beyond all doubt this was just to let things come to their worst, in order to display His glory. But how trying, meantime, to the faith of his friends, and how unlike the way in which love to a dying friend usually shows itself, on which it is plain that Mary reckoned. But the ways of divine are not as the ways of human love. Often they are the reverse. When His people are sick, in body or spirit; when their case is waxing more and more desperate every day; when all hope of recovery is about to expire--just then and therefore it is that "He abides two days still in the same place where He is." Can they still hope against hope? Often they do not; but "this is their infirmity." For it is His chosen style of acting. We have been well taught it, and should not now have the lesson to learn. From the days of Moses was it given sublimely forth as the character of His grandest interpositions, that "the Lord will judge His people and repent Himself for His servants"--when He seeth that their power is gone (Deut 32:36).

 7   Let us go into Judea again--He was now in Perea, "beyond Jordan."

 8   His disciples say unto him, Master, the Jews of late sought, &c.--literally, "were (just) now seeking" "to stone thee" (John 10:31).
goest thou thither again?--to certain death, as John 11:16 shows they thought.

 9   Jesus answered, Are there not twelve hours in the day?--(See on John 9:4). Our Lord's day had now reached its eleventh hour, and having till now "walked in the day," He would not mistime the remaining and more critical part of His work, which would be as fatal, He says, as omitting it altogether; for "if a man (so He speaks, putting Himself under the same great law of duty as all other men--if a man) walk in the night, he stumbleth, because there is no light in him."

 11   Our friend Lazarus sleepeth; but I go that I may wake him out of sleep--Illustrious title! "Our friend Lazarus." To Abraham only is it accorded in the Old Testament, and not till after his death, (2Chr 20:7; Isa 41:8), to which our attention is called in the New Testament (Jas 2:23). When Jesus came in the flesh, His forerunner applied this name, in a certain sense, to himself (John 3:29); and into the same fellowship the Lord's chosen disciples are declared to have come (John 15:13-John 15:15). "The phrase here employed, "our friend Lazarus," means more than "he whom Thou lovest" in John 11:3, for it implies that Christ's affection was reciprocated by Lazarus" [LAMPE]. Our Lord had been told only that Lazarus was "sick." But the change which his two days' delay had produced is here tenderly alluded to. Doubtless, His spirit was all the while with His dying, and now dead "friend." The symbol of "sleep" for death is common to all languages, and familiar to us in the Old Testament. In the New Testament, however, a higher meaning is put into it, in relation to believers in Jesus (see on 1Thess 4:14), a sense hinted at, and clearly, in Ps 17:15 [LUTHARDT]; and the "awaking out of sleep" acquires a corresponding sense far transcending bare resuscitation.

 12   if he sleep, he shall do well--literally, "be preserved"; that is, recover. "Why then go to Judea?"

 14   Then said Jesus unto them plainly, Lazarus is dead--Says BENGEL beautifully, "Sleep is the death of the saints, in the language of heaven; but this language the disciples here understood not; incomparable is the generosity of the divine manner of discoursing, but such is the slowness of men's apprehension that Scripture often has to descend to the more miserable style of human discourse; compare Matt 16:11."

 15   I am glad for your sakes I was not there--This certainly implies that if He had been present, Lazarus would not have died; not because He could not have resisted the importunities of the sisters, but because, in presence of the personal Life, death could not have reached His friend [LUTHARDT]. "It is beautifully congruous to the divine decorum that in presence of the Prince of Life no one is ever said to have died" [BENGEL].
that ye may believe--This is added to explain His "gladness" at not having been present. His friend's death, as such, could not have been to Him "joyous"; the sequel shows it was "grievous"; but for them it was safe (Phil 3:1).

 16   Thomas, . . . called Didymus--or "the twin."
Let us also go, that we may die with him--lovely spirit, though tinged with some sadness, such as reappears at John 14:5, showing the tendency of this disciple to take the dark view of things. On a memorable occasion this tendency opened the door to downright, though but momentary, unbelief (John 20:25). Here, however, though alleged by many interpreters there is nothing of the sort. He perceives clearly how this journey to Judea will end, as respects his Master, and not only sees in it peril to themselves, as they all did, but feels as if he could not and cared not to survive his Master's sacrifice to the fury of His enemies. It was that kind of affection which, living only in the light of its Object, cannot contemplate, or has no heart for life, without it.

 17   when Jesus came, he found that he had lain in the grave four days--If he died on the day the tidings came of his illness--and was, according to the Jewish custom, buried the same day (see JAHN'S Archćology, and John 11:39; Acts 5:5-Acts 5:6, Acts 5:10) --and if Jesus, after two days' further stay in Perea, set out on the day following for Bethany, some ten hours' journey, that would make out the four days; the first and last being incomplete [MEYER].

 18   Bethany was nigh Jerusalem, about fifteen furlongs--rather less than two miles; mentioned to explain the visits of sympathy noticed in the following words, which the proximity of the two places facilitated.

 19   many of the Jews came to Martha and Mary to comfort them--Thus were provided, in a most natural way, so many witnesses of the glorious miracle that was to follow, as to put the fact beyond possible question.

 20   Martha, as soon as she heard that Jesus was coming, went and met him--true to the energy and activity of her character, as seen in Luke 10:38-Luke 10:42. (See on Luke 10:38-Luke 10:42).
but Mary sat . . . in the house--equally true to her placid character. These undesigned touches not only charmingly illustrate the minute historic fidelity of both narratives, but their inner harmony.

 21   Then said Martha . . . Lord, if thou hadst been here, my brother had not died--As Mary afterwards said the same thing (John 11:32), it is plain they had made this very natural remark to each other, perhaps many times during these four sad days, and not without having their confidence in His love at times overclouded. Such trials of faith, however, are not peculiar to them.

 22   But I know that even now, &c.--Energetic characters are usually sanguine, the rainbow of hope peering through the drenching cloud.
whatsoever thou wilt ask of God, God will give it thee--that is "even to the restoration of my dead brother to life," for that plainly is her meaning, as the sequel shows.

 23   Jesus saith unto her, Thy brother shall rise again--purposely expressing Himself in general terms, to draw her out.

 24   Martha said, . . . I know that he shall rise again . . . at the last day--"But are we never to see him in life till then?"

 25   Jesus said, I am the resurrection and the life--"The whole power to restore, impart, and maintain life, resides in Me." (See on John 1:4; John 5:21). What higher claim to supreme divinity than this grand saying can be conceived?
he that believeth in me, though . . . dead . . . shall he live--that is, The believer's death shall be swallowed up in life, and his life shall never sink into death. As death comes by sin, it is His to dissolve it; and as life flows through His righteousness, it is His to communicate and eternally maintain it (Rom 5:21). The temporary separation of soul and body is here regarded as not even interrupting, much less impairing, the new and everlasting life imparted by Jesus to His believing people.
Believest thou this?--Canst thou take this in?

 27   Yea, . . . I believe that thou art the Christ, the Son of God, &c.--that is, And having such faith in Thee, I can believe all which that comprehends. While she had a glimmering perception that Resurrection, in every sense of the word, belonged to the Messianic office and Sonship of Jesus, she means, by this way of expressing herself, to cover much that she felt her ignorance of--as no doubt belonging to Him.

 28   The Master is come and calleth for thee--The narrative does not give us this interesting detail, but Martha's words do.

 29   As soon as she heard that, she arose quickly--affection for her Lord, assurance of His sympathy, and His hope of interposition, putting a spring into her distressed spirit.

 31   The Jews . . . followed her . . . to the grave--Thus casually were provided witnesses of the glorious miracle that followed, not prejudiced, certainly, in favor of Him who wrought it.
to weep there--according to Jewish practice, for some days after burial.
fell at his feet--more impassioned than her sister, though her words were fewer. (See on John 11:21).

 33   When Jesus . . . saw her weeping, and the Jews . . . weeping . . . he groaned in the spirit--the tears of Mary and her friends acting sympathetically upon Jesus, and drawing forth His emotions. What a vivid and beautiful outcoming of His "real" humanity! The word here rendered "groaned" does not mean "sighed" or "grieved," but rather "powerfully checked his emotion"--made a visible effort to restrain those tears which were ready to gush from His eyes.
and was troubled--rather, "troubled himself" (Margin); referring probably to this visible difficulty of repressing His emotions.

 34   Where have ye laid him? . . . Lord, come and see--Perhaps it was to retain composure enough to ask this question, and on receiving the answer to proceed with them to the spot, that He checked Himself.

 35   Jesus wept--This beautifully conveys the sublime brevity of the two original words; else "shed tears" might have better conveyed the difference between the word here used and that twice employed in John 11:33, and there properly rendered "weeping," denoting the loud wail for the dead, while that of Jesus consisted of silent tears. Is it for nothing that the Evangelist, some sixty years after it occurred, holds up to all ages with such touching brevity the sublime spectacle of the Son of God in tears? What a seal of His perfect oneness with us in the most redeeming feature of our stricken humanity! But was there nothing in those tears beyond sorrow for human suffering and death? Could these effects move Him without suggesting the cause? Who can doubt that in His ear every feature of the scene proclaimed that stern law of the Kingdom, "The wages of sin is death" (Rom 6:23), and that this element in His visible emotion underlay all the rest?

 36   Then said the Jews, Behold how he loved him!--We thank you, O ye visitors from Jerusalem, for this spontaneous testimony to the human tenderness of the Son of God.

 37   And--rather, "But."
some . . . said, Could not this man, which opened the eyes of the blind, have caused that this man should not have died?--The former exclamation came from the better-feeling portion of the spectators; this betokens a measure of suspicion. It hardly goes the length of attesting the miracle on the blind man; but "if (as everybody says) He did that, why could He not also have kept Lazarus alive?" As to the restoration of the dead man to life, they never so much as thought of it. But this disposition to dictate to divine power, and almost to peril our confidence in it upon its doing our bidding, is not confined to men of no faith.

 38   Jesus again groaning in himself--that is, as at John 11:33, checked or repressed His rising feelings, in the former instance, of sorrow, here of righteous indignation at their unreasonable unbelief; (compare Mark 3:5) [WEBSTER and WILKINSON]. But here, too, struggling emotion was deeper, now that His eye was about to rest on the spot where lay, in the still horrors of death, His "friend."
a cave--the cavity, natural or artificial, of a rock. This, with the number of condoling visitors from Jerusalem, and the costly ointment with which Mary afterwards anointed Jesus at Bethany, all go to show that the family was in good circumstances.

 39   Jesus said, Take ye away the stone--spoken to the attendants of Martha and Mary; for it was a work of no little labor [GROTIUS]. According to the Talmudists, it was forbidden to open a grave after the stone was placed upon it. Besides other dangers, they were apprehensive of legal impurity by contact with the dead. Hence they avoided coming nearer a grave than four cubits [MAIMONIDES in LAMPE]. But He who touched the leper, and the bier of the widow of Nain's son, rises here also above these Judaic memorials of evils, every one of which He had come to roll away. Observe here what our Lord did Himself, and what He made others do. As Elijah himself repaired the altar on Carmel, arranged the wood, cut the victim, and placed the pieces on the fuel, but made the by-standers fill the surrounding trench with water, that no suspicion might arise of fire having been secretly applied to the pile (1Kgs 18:30-35); so our Lord would let the most skeptical see that, without laying a hand on the stone that covered His friend, He could recall him to life. But what could be done by human hand He orders to be done, reserving only to Himself what transcended the ability of all creatures.
Martha, the sister of . . . the dead--and as such the proper guardian of the precious remains; the relationship being here mentioned to account for her venturing gently to remonstrate against their exposure, in a state of decomposition, to eyes that had loved him so tenderly in life.
Lord, by this time he stinketh, for he hath been dead four days--(See on John 11:17). It is wrong to suppose from this (as LAMPE and others do) that, like the by-standers, she had not thought of his restoration to life. But the glimmerings of hope which she cherished from the first (John 11:22), and which had been brightened by what Jesus said to her (John 11:23-John 11:27), had suffered a momentary eclipse on the proposal to expose the now sightless corpse. To such fluctuations all real faith is subject in dark hours. (See, for example, the case of Job).

 40   Jesus saith unto her, Said I not unto thee, that if thou wouldest believe, thou shouldest see the glory of God?--He had not said those very words, but this was the scope of all that He had uttered to her about His life-giving power (John 11:23, John 11:25-John 11:26); a gentle yet emphatic and most instructive rebuke: "Why doth the restoration of life, even to a decomposing corpse, seem hopeless in the presence of the Resurrection and the Life? Hast thou yet to learn that 'if thou canst believe, all things are possible to him that believeth?'" (Mark 9:23).

 41   Jesus lifted up his eyes--an expression marking His calm solemnity. (Compare John 17:1).
Father, I thank thee that thou hast heard me--rather, "heardest Me," referring to a specific prayer offered by Him, probably on intelligence of the case reaching Him (John 11:3-John 11:4); for His living and loving oneness with the Father was maintained and manifested in the flesh, not merely by the spontaneous and uninterrupted outgoing of Each to Each in spirit, but by specific actings of faith and exercises of prayer about each successive case as it emerged. He prayed (says LUTHARDT well) not for what He wanted, but for the manifestation of what He had; and having the bright consciousness of the answer in the felt liberty to ask it, and the assurance that it was at hand, He gives thanks for this with a grand simplicity before performing the act.

 42   And--rather, "Yet."
I knew that thou hearest me always, but because of the people that stand by I said it, that they might believe that thou hast sent me--Instead of praying now, He simply gives thanks for answer to prayer offered ere He left Perea, and adds that His doing even this, in the audience of the people, was not from any doubt of the prevalency of His prayers in any case, but to show the people that He did nothing without His Father, but all by direct communication with Him.

 43   and when he had thus spoken, he cried with a loud voice--On one other occasion only did He this--on the cross. His last utterance was a "loud cry" (Matt 27:50). "He shall not cry," said the prophet, nor, in His ministry, did He. What a sublime contrast is this "loud cry" to the magical "whisperings" and "mutterings" of which we read in Isa 8:19; Isa 29:4 (as GROTIUS remarks)! It is second only to the grandeur of that voice which shall raise all the dead (John 5:28-John 5:29; 1Thess 4:16).

 44   Jesus saith unto them, Loose him and let him go--Jesus will no more do this Himself than roll away the stone. The one was the necessary preparation for resurrection, the other the necessary sequel to it. THE LIFE-GIVING ACT ALONE HE RESERVES TO HIMSELF. So in the quickening of the dead to spiritual life, human instrumentality is employed first to prepare the way, and then to turn it to account.

 45   many . . . which . . . had seen . . . believed . . . But some . . . went . . . to the Pharisees and told them what Jesus had done--the two classes which continually reappear in the Gospel history; nor is there ever any great work of God which does not produce both. "It is remarkable that on each of the three occasions on which our Lord raised the dead, a large number of persons was assembled. In two instances, the resurrection of the widow's son and of Lazarus, these were all witnesses of the miracle; in the third (of Jairus' daughter) they were necessarily cognizant of it. Yet this important circumstance is in each case only incidentally noticed by the historians, not put forward or appealed to as a proof of their veracity. In regard to this miracle, we observe a greater degree of preparation, both in the provident arrangement of events, and in our Lord's actions and words than in any other. The preceding miracle (cure of the man born blind) is distinguished from all others by the open and formal investigation of its facts. And both these miracles, the most public and best attested of all, are related by John, who wrote long after the other Evangelists" [WEBSTER and WILKINSON].

 47   What do we? for this man doeth many miracles--"While we trifle, 'this man,' by His 'many miracles,' will carry all before Him; the popular enthusiasm will bring on a revolution, which will precipitate the Romans upon us, and our all will go down in one common ruin." What a testimony to the reality of our Lord's miracles, and their resistless effect, from His bitterest enemies!

 51   Caiaphas . . . prophesied that Jesus should die for that nation--He meant nothing more than that the way to prevent the apprehended ruin of the nation was to make a sacrifice of the Disturber of their peace. But in giving utterance to this suggestion of political expediency, he was so guided as to give forth a divine prediction of deep significance; and God so ordered it that it should come from the lips of the high priest for that memorable year, the recognized head of God's visible people, whose ancient office, symbolized by the Urim and Thummim, was to decide in the last resort, all vital questions as the oracle of the divine will.

 52   and not for that nation only, &c.--These are the Evangelist's words, not Caiaphas'.

 53   they took council together to put him to death--Caiaphas but expressed what the party was secretly wishing, but afraid to propose.
Jesus . . . walked no more openly among the Jews--How could He, unless He had wished to die before His time?
near to the wilderness--of Judea.
a city called Ephraim--between Jerusalem and Jericho.

 55   passover . . . at hand . . . many went . . . up . . . before the passover, to purify themselves--from any legal uncleanness which would have disqualified them from keeping the feast. This is mentioned to introduce the graphic statement which follows.

 56   sought they for Jesus, and spake among themselves, as they stood in the temple--giving forth the various conjectures and speculations about the probability of His coming to the feast.
that he will not come--The form of this question implies the opinion that He would come.

 57   chief priests and the Pharisees had given a commandment that if any knew where he were, he should show it, that they might take him--This is mentioned to account for the conjectures whether He would come, in spite of this determination to seize Him.