Յովհաննէս / John - 11 |

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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
В 11-й и 12-й главах содержится повествование о фактах, в которых Христос засвидетельствовал о Себе, как о Победителе смерти и как об обетованном Царе Израиля. До сих пор Господь преимущественно словами обращал иудеев на путь веры, но теперь, так как слова не действовали достаточно сильно на Его слушателей, Он свидетельствует о Себе необычайными делами, именно воскрешением Лазаря и торжественным входом Своим в Иерусалим.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter we have the history of that illustrious miracle which Christ wrought a little before his death--the raising of Lazarus to life, which is recorded only by this evangelist; for the other three confine themselves to what Christ did in Galilee, where he resided most, and scarcely ever carried their history into Jerusalem till the passion-week: whereas John's memoirs relate chiefly to what passed at Jerusalem; this passage therefore was reserved for his pen. Some suggest that, when the other evangelists wrote, Lazarus was alive, and it would not well agree either with his safety or with his humility to have it recorded till now, when it is supposed he was dead. It is more largely recorded than any other of Christ's miracles, not only because there are many circumstances of it so very instructive and the miracle of itself so great a proof of Christ's mission, but because it was an earnest of that which was to be the crowning proof of all--Christ's own resurrection. Here is, I. The tidings sent to our Lord Jesus of the sickness of Lazarus, and his entertainment of those tidings, ver. 1-16. II. The visit he made to Lazarus's relations when he had heard of his death, and their entertainment of the visit, ver. 17-32. III. The miracle wrought in the raising of Lazarus from the dead, ver. 33-44. IV. The effect wrought by this miracle upon others, ver. 45-57.
Adam Clarke: Commentary on the Bible - 1831
Account of the sickness of Lazarus, Joh 11:1. His sisters Martha and Mary send for Christ, Joh 11:2. Our Lord's discourse with his disciples on this sickness and consequent death, Joh 11:3-16. He arrives at Bethany four days after the burying of Lazarus, Joh 11:17, Joh 11:18. Martha meets Christ - their conversation, Joh 11:19-27. She returns and Mary goes out to meet him, in great distress, Joh 11:28-33. Christ comes to the grave - his conversation there, Joh 11:34-42. He raises Lazarus from the dead, Joh 11:43-46. The priests and Pharisees, hearing of this, hold a council, and plot his destruction, Joh 11:47, Joh 11:48. The remarkable prophecy of Caiaphas, and the consequent proceedings of the Jews, Joh 11:49-53. Jesus withdraws into a city called Ephraim, Joh 11:54. They lay wait for him at the passover, Joh 11:55-57.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Joh 11:1, Christ raises Lazarus, four days buried; Joh 11:45, Many Jews believe; Joh 11:47, The high priests and Pharisees gather a council against Christ; Joh 11:49, Caiaphas prophesies; Joh 11:54, Jesus hides himself; Joh 11:55, At the passover they enquire after him, and lay wait for him.
11:111:1: Եւ էր ոմն հիւա՛նդ Ղ՚ազարոս ՚ի Բեթանիայ, ՚ի գեղջէ Մարեմայ եւ Մարթայի քեռ նորա։
1. Եւ մի հիւանդ կար, Ղազարոս անունով, Բեթանիայից՝ Մարիամի եւ նրա քոյր Մարթայի գիւղից:
11 Մարիամին եւ անոր քրոջ Մարթային գիւղէն, Բեթանիայէն, Ղազարոս անունով մէկը հիւանդ էր։
Եւ էր ոմն հիւանդ Ղազարոս ի Բեթանեայ, ի գեղջէ Մարեմայ եւ Մարթայի քեռ նորա:

11:1: Եւ էր ոմն հիւա՛նդ Ղ՚ազարոս ՚ի Բեթանիայ, ՚ի գեղջէ Մարեմայ եւ Մարթայի քեռ նորա։
1. Եւ մի հիւանդ կար, Ղազարոս անունով, Բեթանիայից՝ Մարիամի եւ նրա քոյր Մարթայի գիւղից:
11 Մարիամին եւ անոր քրոջ Մարթային գիւղէն, Բեթանիայէն, Ղազարոս անունով մէկը հիւանդ էր։
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11:11: Был болен некто Лазарь из Вифании, из селения, [где жили] Мария и Марфа, сестра ее.
11:1  ἦν δέ τις ἀσθενῶν, λάζαρος ἀπὸ βηθανίας, ἐκ τῆς κώμης μαρίας καὶ μάρθας τῆς ἀδελφῆς αὐτῆς.
11:1. Ἦν (It-was) δέ (moreover) τις (a-one) ἀσθενῶν, (un-vigoring-unto,"Λάζαρος (a-Lazaros,"ἀπὸ (off) Βηθανίας (of-a-Bethania) ἐκ (out) τῆς (of-the-one) κώμης (of-a-village) Μαρίας (of-a-Maria) καὶ (and) Μάρθας (of-a-Martha) τῆς (of-the-one) ἀδελφῆς (of-brethrened) αὐτῆς. (of-it)
11:1. erat autem quidam languens Lazarus a Bethania de castello Mariae et Marthae sororis eiusNow there was a certain man sick, named Lazarus, of Bethania, of the town of Mary and of Martha her sister.
1. Now a certain man was sick, Lazarus of Bethany, of the village of Mary and her sister Martha.
11:1. Now there was a certain sick man, Lazarus of Bethania, from the town of Mary and her sister Martha.
11:1. Now a certain [man] was sick, [named] Lazarus, of Bethany, the town of Mary and her sister Martha.
Now a certain [man] was sick, [named] Lazarus, of Bethany, the town of Mary and her sister Martha:

1: Был болен некто Лазарь из Вифании, из селения, [где жили] Мария и Марфа, сестра ее.
11:1  ἦν δέ τις ἀσθενῶν, λάζαρος ἀπὸ βηθανίας, ἐκ τῆς κώμης μαρίας καὶ μάρθας τῆς ἀδελφῆς αὐτῆς.
11:1. erat autem quidam languens Lazarus a Bethania de castello Mariae et Marthae sororis eius
Now there was a certain man sick, named Lazarus, of Bethania, of the town of Mary and of Martha her sister.
11:1. Now there was a certain sick man, Lazarus of Bethania, from the town of Mary and her sister Martha.
11:1. Now a certain [man] was sick, [named] Lazarus, of Bethany, the town of Mary and her sister Martha.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: О местожительстве заболевшего Лазаря, Вифании - см. толк. на Ев. Мф. гл. 26:6.

Евангелист называет Лазаря по имени потому, что читателям это имя было известно, по крайней мере, по слухам. Древнее Христианское предание говорит, что Лазарь впоследствии жил на о. Кипре и был епископом Кипрской церкви. В этом предании нет ничего невероятного. Воскресший Лазарь мог, ввиду угрожавшей ему со стороны иудеев опасности (Ин. 12:10), удалиться из близкой к Иерусалиму Вифании вместе с христианами, убежавшими на о. Кипр после убиения иудеями диакона Стефана (Деян. 11:19).

Вифанию евангелист определяет, как селение, где жили Марфа и Мария, а не как селение, где жил Лазарь, вероятно, имея в виду, что читателям его Евангелия известно было уже из Евангелия Луки, что обе эти сестры жили в одном селении, но само название этого селения не было еще известно (ср. Лк. 10:38-42).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Now a certain man was sick, named Lazarus, of Bethany, the town of Mary and her sister Martha. 2 (It was that Mary which anointed the Lord with ointment, and wiped his feet with her hair, whose brother Lazarus was sick.) 3 Therefore his sisters sent unto him, saying, Lord, behold, he whom thou lovest is sick. 4 When Jesus heard that, he said, This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby. 5 Now Jesus loved Martha, and her sister, and Lazarus. 6 When he had heard therefore that he was sick, he abode two days still in the same place where he was. 7 Then after that saith he to his disciples, Let us go into Judæa again. 8 His disciples say unto him, Master, the Jews of late sought to stone thee; and goest thou thither again? 9 Jesus answered, Are there not twelve hours in the day? If any man walk in the day, he stumbleth not, because he seeth the light of this world. 10 But if a man walk in the night, he stumbleth, because there is no light in him. 11 These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep. 12 Then said his disciples, Lord, if he sleep, he shall do well. 13 Howbeit Jesus spake of his death: but they thought that he had spoken of taking of rest in sleep. 14 Then said Jesus unto them plainly, Lazarus is dead. 15 And I am glad for your sakes that I was not there, to the intent ye may believe; nevertheless let us go unto him. 16 Then said Thomas, which is called Didymus, unto his fellow disciples, Let us also go, that we may die with him.

We have in these verses,

I. A particular account of the parties principally concerned in this story, v. 1, 2. 1. They lived at Bethany, a village nor far from Jerusalem, where Christ usually lodged when he came up to the feasts. It is here called the town of Mary and Martha, that is, the town where they dwelt, as Bethsaida is called the city of Andrew and Peter, ch. i. 44. For I see no reason to think, as some do, that Martha and Mary were owners of the town, and the rest were their tenants. 2. Here was a brother named Lazarus; his Hebrew name probably was Eleazar, which being contracted, and a Greek termination put to it, is made Lazarus. Perhaps in prospect of this history our Saviour made use of the name of Lazarus in that parable wherein he designed to set forth the blessedness of the righteous in the bosom of Abraham immediately after death, Luke xvi. 22. 3. Here were two sisters, Martha and Mary, who seem to have been the housekeepers, and to have managed the affairs of the family, while perhaps Lazarus lived a retired life, and gave himself to study and contemplation. Here was a decent, happy, well-ordered family, and a family that Christ was very much conversant with, where yet there was neither husband nor wife (for aught that appears), but the house kept by a brother, and his sisters dwelling together in unity. 4. One of the sisters is particularly described to be that Mary which anointed the Lord with ointment, v. 2. Some think she was that woman that we read of, Luke vii. 37, 38, who had been a sinner, a bad woman. I rather think it refers to that anointing of Christ which this evangelist relates (ch. xii. 3); for the evangelists do never refer one to another, but John frequently refers in one place of his gospel to another. Extraordinary acts of piety and devotion, that come from an honest principle of love to Christ, will not only find acceptance with him, but gain reputation in the church, Matt. xxvi. 13. This was she whose brother Lazarus was sick; and the sickness of those we love is our affliction. The more friends we have the more frequently we are thus afflicted by sympathy; and the dearer they are the more grievous it is. The multiplying of our comforts is but the multiplying of our cares and crosses.

II. The tidings that were sent to our Lord Jesus of the sickness of Lazarus, v. 3. His sisters knew where Jesus was, a great way off beyond Jordan, and they sent a special messenger to him, to acquaint him with the affliction of their family, in which they manifest, 1. The affection and concern they had for their brother. Though, it is likely, his estate would come to them after his death, yet they earnestly desired his life, as they ought to do. They showed their love to him now that he was sick, for a brother is born for adversity, and so is a sister too. We must weep with our friends when they weep, as well as rejoice with them when they rejoice. 2. The regard they had to the Lord Jesus, whom they were willing to make acquainted with all their concerns, and, like Jephthah, to utter all their words before him. Though God knows all our wants, and griefs, and cares, he will know them from us, and is honoured by our laying them before him. The message they sent was very short, not petitioning, much less prescribing or pressing, but barely relating the case with the tender insinuation of a powerful plea, Lord, behold, he whom thou lovest is sick. They do not say, He whom we love, but he whom thou lovest. Our greatest encouragements in prayer are fetched from God himself and from his grace. They do not say, Lord, behold, he who loveth thee, but he whom thou lovest; for herein is love, not that we loved God, but that he loved us. Our love to him is not worth speaking of, but his to us can never be enough spoken of. Note, (1.) There are some of the friends and followers of the Lord Jesus for whom he has a special kindness above others. Among the twelve there was one whom Jesus loved. (2.) It is no new thing for those whom Christ loves to be sick: all things come alike to all. Bodily distempers correct the corruption, and try the graces, of God's people. (3.) It is a great comfort to us, when we are sick, to have those about us that will pray for us. (4.) We have great encouragement in our prayers for those who are sick, if we have ground to hope that they are such as Christ loves; and we have reason to love and pray for those whom we have reason to think Christ loves and cares for.

III. An account how Christ entertained the tidings brought him of the illness of his friend.

1. He prognosticated the event and issue of the sickness, and probably sent it as a message to the sisters of Lazarus by the express, to support them while he delayed to come to them. Two things he prognosticates:--

(1.) This sickness is not unto death. It was mortal, proved fatal, and no doubt but Lazarus was truly dead for four days. But, [1.] That was not the errand upon which this sickness was sent; it came not, as in a common case, to be a summons to the grave, but there was a further intention in it. Had it been sent on that errand, his rising from the dead would have defeated it. [2.] That was not the final effect of this sickness. He died, and yet it might be said he did not die, for factum non dicitur quod non perseverat--That is not said to be done which is not done for a perpetuity. Death is an everlasting farewell to this world; it is the way whence we shall not return; and in this sense it was not unto death. The grave was his long home, his house of eternity. Thus Christ said of the maid whom he proposed to restore to life, She is not dead. The sickness of good people, how threatening soever, is nor unto death, for it is not unto eternal death. The body's death to this world is the soul's birth into another world; when we or our friends are sick, we make it our principal support that there is hope of a recovery, but in that we may be disappointed; therefore it is our wisdom to build upon that in which we cannot be disappointed; if they belong to Christ, let the worst come to the worst, they cannot be hurt of the second death, and then not much hurt of the first.

(2.) But it is for the glory of God, that an opportunity may be given for the manifesting of God's glorious power. The afflictions of the saints are designed for the glory of God, that he may have opportunity of showing them favour; for the sweetest mercies, and the most effecting, are those which are occasioned by trouble. Let this reconcile us to the darkest dispensations of Providence, they are all for the glory of God, this sickness, this loss, or this disappointment, is so; and, if God be glorified, we ought to be satisfied, Lev. x. 3. It was for the glory of God, for it was that the Son of God might be glorified thereby, as it gave him occasion to work that glorious miracle, the raising of him from the dead. As, before, the man was born blind that Christ might have the honour of curing him (ch. ix. 3), so Lazarus must be sick and die, that Christ may be glorified as the Lord of life. Let this comfort those whom Christ loves under all their grievances that the design of them all is that the Son of God may be glorified thereby, his wisdom, power, and goodness, glorified in supporting and relieving them; see 2 Cor. xii. 9, 10.

2. He deferred visiting his patient, v. 5, 6. They had pleaded, Lord, it is he whom thou lovest, and the plea is allowed (v. 5): Jesus loved Martha, and her sister, and Lazarus. Thus the claims of faith are ratified in the court of heaven. Now one would think it should follow, When he heard therefore that he was sick he made all the haste that he could to him; if he loved them, now was a time to show it by hastening to them, for he knew they impatiently expected him. But he took the contrary way to show his love: it is not said, He loved them and yet he lingered; but he loved them and therefore he lingered; when he heard that his friend was sick, instead of coming post to him, he abode two days still in the same place where he was. (1.) He loved them, that is, had a great opinion of Martha and Mary, of their wisdom and grace, of their faith and patience, above others of his disciples, and therefore he deferred coming to them, that he might try them, that their trial might at last be found to praise and honour. (2.) He loved them, that is, he designed to do something great and extraordinary for them, to work such a miracle for their relief as he had not wrought for any of his friends; and therefore he delayed coming to them, that Lazarus might be dead and buried before he came. If Christ had come presently, and cured the sickness of Lazarus, he had done no more than he did for many; if he had raised him to life when newly dead, no more than he had done for some: but, deferring his relief so long, he had an opportunity of doing more for him than for any. Note, God hath gracious intentions even in seeming delays, Isa. liv. 7, 8; xlix. 14, &c. Christ's friends at Bethany were not out of his thoughts, though, when he heard of their distress, he made no haste to them. When the work of deliverance, temporal or spiritual, public or personal, stands at a stay, it does but stay the time, and every thing is beautiful in its season.

IV. The discourse he had with his disciples when he was about to visit his friends at Bethany, v. 7-16. The conference is so very free and familiar as to make out what Christ saith, I have called you friends. Two things he discourses about--his own danger and Lazarus's death.

1. His own danger in going into Judea, v. 7-10.

(1.) Here is the notice which Christ gave his disciples of his purpose to go into Judea towards Jerusalem. His disciples were the men of his counsel, and to them he saith (v. 7), "Let us go into Judea again, though those of Judea are unworthy of such a favour." Thus Christ repeats the tenders of his mercy to those who have often rejected them. Now this may be considered, [1.] As a purpose of his kindness to his friends at Bethany, whose affliction, and all the aggravating circumstances of it, he knew very well, though no more expresses were sent to him; for he was present in spirit, though absent in body. When he knew they were brought to the last extremity, when the brother and sisters had given and taken a final farewell, "Now," saith he, "let us go to Judea." Christ will arise in favour of his people when the time to favour them, yea, the set time, is come; and the worst time is commonly the set time--when our hope is lost, and we are cut off for our parts; then they shall know that I am the Lord when I have opened the graves, Ezek. xxxvii. 11, 13. In the depths of affliction, let this therefore keep us out of the depths of despair, that man's extremity is God's opportunity, Jehovah-jireh. Or, [2.] As a trial of the courage of the disciples, whether they would venture to follow him thither, where they had so lately been frightened by an attempt upon their Master's life, which they looked upon as an attempt upon theirs too. To go to Judea, which was so lately made too hot for them, was a saying that proved them. But Christ did not say, "Go you into Judea, and I will stay and take shelter here;" no, Let us go. Note, Christ never brings his people into any peril but he accompanies them in it, and is with them even when they walk through the valley of the shadow of death.

(2.) Their objection against this journey (v. 8): Master, the Jews of late sought to stone thee, and goest thou thither again? Here, [1.] They remind him of the danger he had been in there not long since. Christ's disciples are apt to make a greater matter of sufferings than their Master does, and to remember injuries longer. He had put up with the affront, it was over and gone, and forgotten, but his disciples could not forget it; of late, nyn--now, as if it were this very day, they sought to stone thee. Though it was at least two months ago, the remembrance of the fright was fresh in their minds. [2.] They marvel that he will go thither again. "Wilt thou favour those with thy presence that have expelled thee out of their coasts?" Christ's ways in passing by offences are above our ways. "Wilt thou expose thyself among a people that are so desperately enraged against thee? Goest thou thither again, where thou hast been so ill used?" Here they showed great care for their Master's safety, as Peter did, when he said, Master, spare thyself; had Christ been inclined to shift off suffering, he did not want friends to persuade him to it, but he had opened his mouth to the Lord, and he would not, he could not, go back. Yet, while the disciples show a concern for his safety, they discover at the same time, First, A distrust of his power; as if he could not secure both himself and them now in Judea as well as he had done formerly. Is his arm shortened? When we are solicitous for the interests of Christ's church and kingdom in the world, we must yet rest satisfied in the wisdom and power of the Lord Jesus, who knows how to secure a flock of sheep in the midst of a herd of wolves. Secondly, A secret fear of suffering themselves; for they count upon this if he suffer. When our own private interests happen to run in the same channel with those of the public, we are apt to think ourselves zealous for the Lord of hosts, when really we are only zealous for our own wealth, credit, ease, and safety, and seek our own things, under colour of seeking the things of Christ; we have therefore need to distinguish upon our principles.

(3.) Christ's answer to this objection (v. 9, 10): Are there not twelve hours in the day? The Jews divided every day into twelve hours, and made their hours longer or shorter according as the days were, so that an hour with them was the twelfth part of the time between sun and sun; so some. Or, lying much more south than we, their days were nearer twelve hours long than ours. The divine Providence has given us day-light to work by, and lengthens it out to a competent time; and, reckoning the year round, every country has just as much daylight as night, and so much more as the twilights amount to. Man's life is a day; this day is divided into divers ages, states, and opportunities, as into hours shorter or longer, as God has appointed; the consideration of this should make us not only very busy, as to the work of life (if there were twelve hours in the day, each of them ought to be filled up with duty, and none of them trifled away), but also very easy as to the perils of life; our day shall be lengthened out till our work be done, and our testimony finished. This Christ applies to his case, and shows why he must go to Judea, because he had a clear call to go. For the opening of this, [1.] He shows the comfort and satisfaction which a man has in his own mind while he keeps in the way of his duty, as it is in general prescribed by the word of God, and particularly determined by the providence of God: If any man walk in the day, he stumbles not; that is, If a man keep close to his duty, and mind that, and set the will of God before him as his rule, with an impartial respect to all God's commandments, he does not hesitate in his own mind, but, walking uprightly, walks surely, and with a holy confidence. As he that walks in the day stumbles not, but goes on steadily and cheerfully in his way, because he sees the light of this world, and by it sees his way before him; so a good man, without any collateral security or sinister aims, relies upon the word of God as his rule, and regards the glory of God as his end, because he sees those two great lights, and keeps his eye upon them; thus he is furnished with a faithful guide in all his doubts, and a powerful guard in all his dangers, Gal. vi. 4; Ps. cxix. 6. Christ, wherever he went, walked in the day, and so shall we, if we follow his steps. [2.] He shows the pain and peril a man is in who walks not according to this rule (v. 10): If a man walk in the night, he stumbles; that is, If a man walk in the way of his heart, and the sight of his eyes, and according to the course of this world,--if he consult his own carnal reasonings more than the will and glory of God,--he falls into temptations and snares, is liable to great uneasiness and frightful apprehensions, trembles at the shaking of a leaf, and flees when none pursues; while an upright man laughs at the shaking of the spear, and stands undaunted when ten thousand invade. See Isa. xxxiii. 14-16, he stumbles, because there is no light in him, for light in us is that to our moral actions which light about us is to our natural actions. He has not a good principle within; he is not sincere; his eye is evil. Thus Christ not only justifies his purpose of going into Judea, but encourages his disciples to go along with him, and fear no evil.

2. The death of Lazarus is here discoursed of between Christ and his disciples, v. 11-16, where we have,

(1.) The notice Christ gave his disciples of death of Lazarus, and an intimation that his business into Judea was to look after him, v. 11. After he had prepared his disciples for this dangerous march into an enemy's country, he then gives them,

[1.] Plain intelligence of the death of Lazarus, though he had received no advice of it: Our friend Lazarus sleepeth. See here how Christ calls a believer and a believer's death.

First, He calls a believer his friend: Our friend Lazarus. Note, 1. There is a covenant of friendship between Christ and believers, and a friendly affection and communion pursuant to it, which our Lord Jesus will own and not be ashamed of. His secret is with the righteous. 2. Those whom Christ is pleased to own as his friends all his disciples should take for theirs. Christ speaks of Lazarus as their common friend: Our friend. 3. Death itself does not break the bond of friendship between Christ and a believer. Lazarus is dead, and yet he is still our friend.

Secondly, He calls the death of a believer a sleep: he sleepeth. It is good to call death by such names and titles as will help to make it more familiar and less formidable to us. The death of Lazarus was in a peculiar sense a sleep, as that of Jairus's daughter, because he was to be raised again speedily; and, since we are sure to rise again at last, why should that make any great difference? And why should not the believing hope of that resurrection to eternal life make it as easy to us to put off the body and die as it is to put off our clothes and go to sleep? A good Christian, when he dies, does but sleep: he rests from the labours of the day past, and is refreshing himself for the next morning. Nay, herein death has the advantage of sleep, that sleep is only the parenthesis, but death is the period, of our cares and toils. The soul does not sleep, but becomes more active; but the body sleeps without any toss, without any terror; not distempered nor disturbed. The grave to the wicked is a prison, and its grave-clothes as the shackles of a criminal reserved for execution; but to the godly it is a bed, and all its bands as the soft and downy fetters of an easy quiet sleep. Though the body corrupt, it will rise in the morning as if it had never seen corruption; it is but putting off our clothes to be mended and trimmed up for the marriage day, the coronation day, to which we must rise. See Isa. lvii. 2; 1 Thess. iv. 14. The Greeks called their burying-places dormitories--koimeteria.

[2.] Particular intimations of his favourable intentions concerning Lazarus: but I go, that I may awake him out of sleep. He could have done it, and yet have staid where he was: he that restored at a distance one that was dying (ch. iv. 50) could have raised at a distance one that was dead; but he would put this honour upon the miracle, to work it by the grave side: I go, to awake him. As sleep is a resemblance of death, so a man's awaking out of sleep when he is called, especially when he is called by his own name, is an emblem of the resurrection (Job xiv. 15): Then shalt thou call. Christ had no sooner said, Our friend sleeps, but presently he adds, I go, that I may awake him. When Christ tells his people at any time how bad the case is he lets them know in the same breath how easily, how quickly, he can mend it. Christ's telling his disciples that this was his business to Judea might help to take off their fear of going with him thither; he did not go up on a public errand to the temple, but a private visit, which would not so much expose him and them; and, besides, it was to do a kindness to a family to which they were all obliged.

(2.) Their mistake of the meaning of this notice, and the blunder they made about it (v. 12, 13): They said, Lord, if he sleep, he shall do well. This intimates, [1.] Some concern they had for their friend Lazarus; they hoped he would recover; sothesetai--he shall be saved from dying at this time. Probably they had understood, by the messenger who brought news of his illness, that one of the most threatening symptoms he was under was that he was restless, and could get no sleep; and now that they heard he slept they concluded the fever was going off, and the worst was past. Sleep is often nature's physic, and reviving to its weak and weary powers. This is true of the sleep of death; if a good Christian so sleep, he shall do well, better than he did here. [2.] A greater concern for themselves; for hereby they insinuate that it was now needless for Christ to go to him, and expose himself and them. "If he sleep, he will be quickly well, and we may stay where we are." Thus we are willing to hope that the good work which we are called to do will do itself, or will be done by some other hand, if there be peril in the doing of it.

(3.) This mistake of theirs rectified (v. 13): Jesus spoke of his death. See here, [1.] How dull of understanding Christ's disciples as yet were. Let us not therefore condemn all those as heretics who mistake the sense of some of Christ's sayings. It is not good to aggravate our brethren's mistakes; yet this was a gross one, for it had easily been prevented if they had remembered how frequently death is called a sleep in the Old Testament. They should have understood Christ when he spoke scripture language. Besides, it would sound oddly for their Master to undertake a journey of two or three days only to awake a friend out of a natural sleep, which any one else might do. What Christ undertakes to do, we may be sure, is something great and uncommon, and a work worthy of himself. [2.] How carefully the evangelist corrects this error: Jesus spoke of his death. Those that speak in an unknown tongue, or use similitudes, should learn hence to explain themselves, and pray that they may interpret, to prevent mistakes.

(4.) The plain and express declaration which Jesus made to them of the death of Lazarus, and his resolution to go to Bethany, v. 14, 15. [1.] He gives them notice of the death of Lazarus; what he had before said darkly he now says plainly, and without a figure: Lazarus is dead, v. 14. Christ takes cognizance of the death of his saints, for it is precious in his sight (Ps. cxvi. 15), and he is not pleased if we do not consider it, and lay it to heart. See what a compassionate teacher Christ is, and how he condescends to those that are out of the way, and by his subsequent sayings and doings explains the difficulties of what went before. [2.] He gives them the reason why he had delayed so long to go and see him: I am glad for your sakes that I was not there. If he had been there time enough, he would have healed his disease and prevented his death, which would have been much for the comfort of Lazarus's friends, but then his disciples would have seen no further proof of his power than what they had often seen, and, consequently, their faith had received no improvement; but now that he went and raised him from the dead, as there were many brought to believe on him who before did no (v. 45), so there was much done towards the perfecting of what was lacking in the faith of those that did, which Christ aimed at: To the intent that you may believe. [3.] He resolves now to go to Bethany, and take his disciples along with him: Let us go unto him. Not, "Let us go to his sisters, to comfort them" (which is the utmost we can do), but, Let us go to him; for Christ can show wonders to the dead. Death, which will separate us from all our other friends, and cut us off from correspondence with them, cannot separate us from the love of Christ, nor put us out of the reach of his calls; as he will maintain his covenant with the dust, so he can make visits to the dust. Lazarus is dead, but let us go to him; though perhaps those who said, If he sleep there is no need to go, were ready to say, If he be dead it is to no purpose to go.

(5.) Thomas exciting his fellow-disciples cheerfully to attend their Master's motions (v. 16): Thomas, who is called Didymus. Thomas in Hebrew and Didymus in Greek signify a twin; it is said of Rebekah (Gen. xxv. 24) that there were twins in her womb; the word is Thomim. Probably Thomas was a twin. He said to his fellow-disciples (who probably looked with fear and concern upon one another when Christ had said so positively, Let us go to him), very courageously, Let us also go that we may die with him; with him, that is,

[1.] With Lazarus, who was now dead; so some take it. Lazarus was a dear and loving friend both to Christ and his disciples, and perhaps Thomas had a particular intimacy with him. Now if he be dead, saith he, let us even go and die with him. For, First, "If we survive, we know not how to live without him." Probably Lazarus had done them many good offices, sheltered them, and provided for them, and been to them instead of eyes; and now that he was gone they had no man like-minded, and "Therefore," saith he, "we had as good die with him." Thus we are sometimes ready to think our lives bound up in the lives of some that were dear to us: but God will teach us to live, and to live comfortably, upon himself, when those are gone without whom we thought we could not live. But this is not all. Secondly, "If we die, we hope to be happy with him." Such a firm belief he has of a happiness on the other side death, and such good hope through grace of their own and Lazarus's interest in it, that he is willing they should all go and die with him. It is better to die, and go along with our Christian friends to that world which is enriched by their removal to it, than stay behind in a world that is impoverished by their departure out of it. The more of our friends are translated hence, the fewer cords we have to bind us to this earth, and the more to draw our hearts heavenwards. How pleasantly does the good man speak of dying, as if it were but undressing and going to bed!

[2.] "Let us go and die with our Master, who is now exposing himself to death by venturing into Judea;" and so I rather think it is meant. "If he will go into danger, let us also go and take our lot with him, according to the command we received, Follow me." Thomas knew so much of the malice of the Jews against Christ, and the counsels of God concerning him, which he had often told them of, that it was no foreign supposition that he was now going to die. And now Thomas manifests, First, A gracious readiness to die with Christ himself, flowing from strong affections to him, though his faith was weak, as appeared afterwards, ch. xiv. 5; xx. 25. Where thou diest I will die, Ruth i. 17. Secondly, A zealous desire to help his fellow-disciples into the same frame: "Let us go, one and all, and die with him; if they stone him, let them stone us; who would desire to survive such a Master?" Thus, in difficult times, Christians should animate one another. We may each of us say, Let us die with him. Note, The consideration of the dying of the Lord Jesus should make us willing to die whenever God calls for us.
Adam Clarke: Commentary on the Bible - 1831
11:1: Lazarus, of Bethany - St. John, who seldom relates any thing but what the other evangelists have omitted, does not tell us what gave rise to that familiar acquaintance and friendship that subsisted between our Lord and this family. It is surprising that the other evangelists have omitted so remarkable an account as this is, in which some of the finest traits in our Lord's character are exhibited. The conjecture of Grotius has a good deal of weight. He thinks that the other three evangelists wrote their histories during the life of Lazarus; and that they did not mention him for fear of exciting the malice of the Jews against him. And indeed we find, from Joh 12:10, that they sought to put Lazarus to death also, that our Lord might not have one monument of his power and goodness remaining in the land. Probably both Lazarus and his sisters were dead before St. John wrote. Bethany was situated at the foot of the mount of Olives, about two miles from Jerusalem. Bishop Pearce observes that "there is a large gap in John's history of Christ in this place. What is mentioned in the preceding chapter passed at the feast of the dedication, Joh 10:22, about the middle of our December; and this miracle of raising Lazarus from the dead seems to have been wrought but a little before the following passover, in the end of March, at which time Jesus was crucified, as may (he thinks) be gathered from verses 54 and 55 of this chapter, and from Joh 12:9." John has, therefore, according to the bishop's calculation, omitted to mention the several miracles which our Lord wrought for above three months after the things mentioned in the preceding chapter.
Calmet says, Christ left Jerusalem the day after the dedication took place, which was the 18th of December. He event then to Bethabara, where he continued preaching and his disciples baptizing. About the middle of the following January Lazarus fell sick: Christ did not leave Bethabara till after the death of Lazarus, which happened about the 18th of the same month.
Bishop Newcome supposes that our Lord might have stayed about a month at Bethabara.
The harmonists and chronologists differ much in fixing dates, and ascertaining times. In cases of this nature, I believe men may innocently guess as well as they can; but they should assert nothing.
Albert Barnes: Notes on the Bible - 1834
11:1: A certain man was sick - The resurrection of Lazarus has been recorded only by John. Various reasons have been conjectured why the other evangelists did not mention so signal a miracle. The most probable is, that at the time they wrote Lazarus was still living. The miracle was well known, and yet to have recorded it might have exposed Lazarus to opposition and persecution from the Jews. See Joh 12:10-11. Besides, John wrote for Christians who were out of Palestine. The other gospels were written chiefly for those who were in Judea. There was the more need, therefore, that he should enter minutely into the account of the miracle, while the others did not deem it necessary or proper to record an event so well known.
Bethany - A village on the eastern declivity of the Mount of Olives. See the notes at Mat 21:1.
The town of Mary - The place where she lived. At that place also lived Simon the leper Mat 26:6, and there our Lord spent considerable part of his time when he was in Judea. The transaction recorded in this chapter occurred nearly four months after those mentioned in the pRev_ious chapter. Those occurred in December, and these at the approach of the Passover in April.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:1: Now: The raising of Lazarus from the dead, being a work of Christ beyond measure great, the most stupendous of all he had hitherto performed, and beyond all others calculated to evince his Divine majesty, was therefore purposely recorded by the Evangelist John; while it was omitted by the other Evangelists, probably, as Grotius supposes, because they wrote their histories during the life of Lazarus, and they did not mention him for fear of exciting the malice of the Jews against him; as we find from Joh 12:10, that they sought to put him to death, that our Lord might not have such a monument of his power and goodness remaining in the land.
was sick: Joh 11:3, Joh 11:6; Gen 48:1; Kg2 20:1-12; Act 9:37
Lazarus: Joh 11:5, Joh 11:11, Joh 12:2, Joh 12:9, Joh 12:17; Luk 16:20-25
Bethany: Joh 12:1; Mat 21:17; Mar 11:1
Mary: Luk 10:38-42
Geneva 1599
11:1 Now (1) a certain [man] was sick, [named] Lazarus, of Bethany, the (a) town of Mary and her sister Martha.
(1) Christ, in restoring the rotting body of his friend to life, shows an example both of his mighty power, and also of his singular good will toward men: and this is also an image of the resurrection to come.
(a) Where his sisters dwelt.
John Gill
11:1 Now a certain man was sick,.... Very likely of a fever; Nonnus calls it a morbid fire, a hot and burning disease:
named Lazarus of Bethany; for his name, which the Ethiopic version reads "Eleazar", and the Persic version "Gazarus", See Gill on Lk 16:24; and for the place Bethany; see Gill on Mt 21:1, See Gill on Mt 21:17.
The town of Mary and her sister Martha; where they were both born, as well as Lazarus, or at least where they dwelt; of the former, some account is, given in the next verse, and of the latter, See Gill on Lk 10:38.
John Wesley
11:1 One Lazarus - It is probable, Lazarus was younger than his sisters. Bethany is named, the town of Mary and Martha, and Lazarus is mentioned after them, Jn 11:5. Ecclesiastical history informs us, that Lazarus was now thirty years old, and that he lived thirty years after Christ's ascension.
Robert Jamieson, A. R. Fausset and David Brown
11:1 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 Jn 1:28; Jn 10:40).
11:211:2: Այս ա՛յն Մարիամ էր որ օ՛ծ զՏէրն իւղով, եւ ջընջեաց զոտս նորա հերով իւրով. որոյ եղբայրն Ղ՚ազարոս հիւա՛նդ էր։
2. Սա այն Մարիամն էր, որ իւղով օծեց Տիրոջը եւ իր մազերով սրբեց նրա ոտքերը: Եւ սրա եղբայր Ղազարոսը հիւանդ էր:
2 Ասիկա այն Մարիամն էր, որ Տէրը օծեց ու անոր ոտքերը իր մազերովը սրբեց, որուն եղբայրն էր հիւանդ Ղազարոսը։
Այս այն Մարիամ էր որ օծ զՏէրն իւղով, եւ ջնջեաց զոտս նորա հերով իւրով. որոյ եղբայրն Ղազարոս հիւանդ էր:

11:2: Այս ա՛յն Մարիամ էր որ օ՛ծ զՏէրն իւղով, եւ ջընջեաց զոտս նորա հերով իւրով. որոյ եղբայրն Ղ՚ազարոս հիւա՛նդ էր։
2. Սա այն Մարիամն էր, որ իւղով օծեց Տիրոջը եւ իր մազերով սրբեց նրա ոտքերը: Եւ սրա եղբայր Ղազարոսը հիւանդ էր:
2 Ասիկա այն Մարիամն էր, որ Տէրը օծեց ու անոր ոտքերը իր մազերովը սրբեց, որուն եղբայրն էր հիւանդ Ղազարոսը։
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11:22: Мария же, которой брат Лазарь был болен, была [та], которая помазала Господа миром и отерла ноги Его волосами своими.
11:2  ἦν δὲ μαριὰμ ἡ ἀλείψασα τὸν κύριον μύρῳ καὶ ἐκμάξασα τοὺς πόδας αὐτοῦ ταῖς θριξὶν αὐτῆς, ἧς ὁ ἀδελφὸς λάζαρος ἠσθένει.
11:2. ἦν (It-was) δὲ (moreover) Μαριὰμ (a-Mariam) ἡ (the-one) ἀλείψασα (having-smeared-along) τὸν (to-the-one) κύριον (to-Authority-belonged) μύρῳ (unto-seeped) καὶ (and) ἐκμάξασα (having-kneaded-out) τοὺς (to-the-ones) πόδας (to-feet) αὐτοῦ (of-it) ταῖς (unto-the-ones) θριξὶν (unto-hairs) αὐτῆς, (of-it,"ἧς (of-which) ὁ (the-one) ἀδελφὸς (brethrened) Λάζαρος (a-Lazaros) ἠσθένει. (it-was-un-vigoring-unto)
11:2. Maria autem erat quae unxit Dominum unguento et extersit pedes eius capillis suis cuius frater Lazarus infirmabatur(And Mary was she that anointed the Lord with ointment and wiped his feet with her hair: whose brother Lazarus was sick.)
2. And it was that Mary which anointed the Lord with ointment, and wiped his feet with her hair, whose brother Lazarus was sick.
11:2. And Mary was the one who anointed the Lord with ointment and wiped his feet with her hair; her brother Lazarus was sick.
11:2. (It was [that] Mary which anointed the Lord with ointment, and wiped his feet with her hair, whose brother Lazarus was sick.)
It was [that] Mary which anointed the Lord with ointment, and wiped his feet with her hair, whose brother Lazarus was sick:

2: Мария же, которой брат Лазарь был болен, была [та], которая помазала Господа миром и отерла ноги Его волосами своими.
11:2  ἦν δὲ μαριὰμ ἡ ἀλείψασα τὸν κύριον μύρῳ καὶ ἐκμάξασα τοὺς πόδας αὐτοῦ ταῖς θριξὶν αὐτῆς, ἧς ὁ ἀδελφὸς λάζαρος ἠσθένει.
11:2. Maria autem erat quae unxit Dominum unguento et extersit pedes eius capillis suis cuius frater Lazarus infirmabatur
(And Mary was she that anointed the Lord with ointment and wiped his feet with her hair: whose brother Lazarus was sick.)
11:2. And Mary was the one who anointed the Lord with ointment and wiped his feet with her hair; her brother Lazarus was sick.
11:2. (It was [that] Mary which anointed the Lord with ointment, and wiped his feet with her hair, whose brother Lazarus was sick.)
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: Здесь точнее определяется, кто была Мария, сестра Лазаря. Но так как евангелист говорит о ней, как о такой, подвиг которой был уже известен читателям, то ясно, что он здесь имел в виду повествования евангелистов Матфея и Марка о женщине, помазавшей миром ноги Иисуса (Мф. 26:6-13; Мк. 14:3-9). В первых двух Евангелиях Мария не была названа по имени, здесь же евангелист этот пропуск восполняет. Кроме того, в гл. 12:1-8: он описывает это событие из жизни Марии в его исторической связи.
Adam Clarke: Commentary on the Bible - 1831
11:2: It was that Mary which anointed - There is much disagreement between learned men relative to the two anointings of our Lord, and the persons who performed these acts. The various conjectures concerning these points the reader will find in the notes on Mat 26:7, etc., but particularly at the end of that chapter. Dr. Lightfoot inquires, Why should Bethany be called the town of Martha and Mary, and not of Lazarus? And he thinks the reason is, that Martha and Mary had been well known by that anointing of our Lord, which is mentioned Luk 7:37; (see the note there); but the name of Lazarus had not been mentioned till now, there being no transaction by which he could properly be brought into view. He therefore thinks that the aorist αλειψασα, which we translate anointed, should have its full force, and be translated, who had formerly anointed; and this he thinks to have been the reason of that familiarity which subsisted between our Lord and this family; and, on this ground, they could confidently send for our Lord when Lazarus fell sick. This seems a very reasonable conjecture; and it is very likely that the familiarity arose out of the anointing.
Others think that the anointing of which the evangelist speaks is that mentioned Joh 12:1, etc., and which happened about six days before the passover. St. John, therefore, is supposed to anticipate the account, because it served more particularly to designate the person of whom he was speaking.
Albert Barnes: Notes on the Bible - 1834
11:2: It was that Mary ... - See the Mat 26:6 note; Luk 7:36-50 notes.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:2: that Mary: Joh 12:3; Mat 26:6, Mat 26:7; Mar 14:3
anointed: Luk 7:37, Luk 7:38
John Gill
11:2 It was that Mary which anointed the Lord with ointment,.... Not the woman in Lk 7:37, as some have thought, whose name is not mentioned, and which history is not related by John at all: but Mary in Jn 12:3, who is both mentioned by name, and along with Lazarus her brother, and with whom all the circumstances of the affair suit; and though the fact was not yet done, yet John writing many years after it was done, and when it was well known, proleptically, and in a parenthesis, takes notice of it here:
and wiped his feet with her hair; instead of a napkin, after she had anointed them with oil; See Gill on Lk 7:37, See Gill on Jn 12:3.
Whose brother Lazarus was sick; this is observed, to show how well they were all acquainted with Christ, and affected to him.
John Wesley
11:2 It was that Mary who afterward anointed, &c. She was more known than her elder sister Martha, and as such is named before her.
Robert Jamieson, A. R. Fausset and David Brown
11:2 It was that Mary who anointed the Lord with ointment, &c.--This, though not recorded by our Evangelist till Jn 12:3, was so well known in the teaching of all the churches, according to our Lord's prediction (Mt 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.
11:311:3: Առաքեցի՛ն առ նա քորքն նորա՝ եւ ասեն. Տէր՝ ահաւասիկ զոր դուն սիրէիր՝ հիւանդացեա՛լ է։
3. Սրա քոյրերը նրա մօտ մարդ ուղարկեցին եւ ասացին. «Տէ՛ր, ահաւասիկ նա, ում դու սիրում էիր, հիւանդացել է»:
3 Ուստի իր քոյրերը մարդ ղրկեցին անոր ու ըսին. «Տէ՛ր, ահա անիկա, որ դուն կը սիրես, հիւանդ է»։
Առաքեցին առ նա քորքն նորա եւ ասեն. Տէր, ահաւասիկ զոր դուն սիրէիր` հիւանդացեալ է:

11:3: Առաքեցի՛ն առ նա քորքն նորա՝ եւ ասեն. Տէր՝ ահաւասիկ զոր դուն սիրէիր՝ հիւանդացեա՛լ է։
3. Սրա քոյրերը նրա մօտ մարդ ուղարկեցին եւ ասացին. «Տէ՛ր, ահաւասիկ նա, ում դու սիրում էիր, հիւանդացել է»:
3 Ուստի իր քոյրերը մարդ ղրկեցին անոր ու ըսին. «Տէ՛ր, ահա անիկա, որ դուն կը սիրես, հիւանդ է»։
zohrab-1805▾ eastern-1994▾ western am▾
11:33: Сестры послали сказать Ему: Господи! вот, кого Ты любишь, болен.
11:3  ἀπέστειλαν οὗν αἱ ἀδελφαὶ πρὸς αὐτὸν λέγουσαι, κύριε, ἴδε ὃν φιλεῖς ἀσθενεῖ.
11:3. ἀπέστειλαν (They-set-off) οὖν (accordingly,"αἱ (the-ones) ἀδελφαὶ ( brethrened ,"πρὸς (toward) αὐτὸν (to-it," λέγουσαι ( forthing ,"Κύριε, (Authority-belonged,"ἴδε (thou-should-have-had-seen,"ὃν (to-which) φιλεῖς (thou-care-unto) ἀσθενεῖ. (it-un-vigoreth-unto)
11:3. miserunt ergo sorores ad eum dicentes Domine ecce quem amas infirmaturHis sisters therefore sent to him, saying: Lord, behold, he whom thou lovest is sick.
3. The sisters therefore sent unto him, saying, Lord, behold, he whom thou lovest is sick.
11:3. Therefore, his sisters sent to him, saying: “Lord, behold, he whom you love is sick.”
11:3. Therefore his sisters sent unto him, saying, Lord, behold, he whom thou lovest is sick.
Therefore his sisters sent unto him, saying, Lord, behold, he whom thou lovest is sick:

3: Сестры послали сказать Ему: Господи! вот, кого Ты любишь, болен.
11:3  ἀπέστειλαν οὗν αἱ ἀδελφαὶ πρὸς αὐτὸν λέγουσαι, κύριε, ἴδε ὃν φιλεῖς ἀσθενεῖ.
11:3. miserunt ergo sorores ad eum dicentes Domine ecce quem amas infirmatur
His sisters therefore sent to him, saying: Lord, behold, he whom thou lovest is sick.
11:3. Therefore, his sisters sent to him, saying: “Lord, behold, he whom you love is sick.”
11:3. Therefore his sisters sent unto him, saying, Lord, behold, he whom thou lovest is sick.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: - 4: Сестры не просят Христа прийти к ним в Иудею: они знают, конечно, что здесь Христу угрожает большая опасность со стороны Его врагов. В уповании на Его чудотворную силу, они только почтительно сообщают Ему о тяжкой болезни своего брата. Они уверены, что Господь может, и находясь вдали от Лазаря, исцелить его так же, как Он исцелил слугу Капернаумского сотника (Мф. 8:8: и сл.). Господь, вслух Своих учеников и вестника из Вифании, замечает, что эта болезнь послана Лазарю не для того, чтобы тот умер (ср. 1Ин. 5:16: и сл.), а для того, чтобы через нее, т. е. через побеждение результата этой болезни - смерти, прославился Бог (к славе Божьей) и прославился именно в лице Своего Сына (да прославится Сын Божий ср. 5:21-23; 7:18). Но нет основания полагать, чтобы слова Христа были поняты в таком именно смысле посланником сестер и самими сестрами, когда их посланник прибыл к ним: они все, конечно, видели в этих словах только намек на возможность исцеления Лазаря, а не воскрешения.
Adam Clarke: Commentary on the Bible - 1831
11:3: He whom thou lovest is sick - Nothing could be more simple, nor more modest, than this prayer: they do not say, Come and heal him: or, Command the disease to depart even where thou art, and it will obey thee: - they content themselves with simply stating the case, and using an indirect but a most forcible argument, to induce our Lord to show forth his power and goodness: - He is sick, and thou lovest him; therefore thou canst neither abandon him, not us.
Albert Barnes: Notes on the Bible - 1834
11:3: Whom thou lovest - Joh 11:5. The members of this family were among the few special and intimate friends of our Lord. He was much with them, and showed them marks of special friendship Luk 10:38-42, and they bestowed upon him special proofs of affection in return. This shows that special attachments are lawful for Christians, and that those friendships are especially lovely which are tempered and sweetened with the spirit of Christ. Friendships should always be cemented by religion, and one main end of those attachments should be to aid one another in the great business of preparing to die.
Sent unto him - They believed that he had power to heal him Joh 11:21, though they did not then seem to suppose that he could raise him if he died. Perhaps there were two reasons why they sent for him; one, because they supposed he would be desirous of seeing his friend; the other, because they supposed he could restore him. In sickness we should implore the aid and presence of Jesus. He only can restore us and our friends; he only can perform for us the office of a friend when all other friends fail; and he only can cheer us with the hope of a blessed resurrection.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:3: he: Joh 11:1, Joh 11:5, Joh 13:23; Gen 22:2; Psa 16:3; Phi 2:26, Phi 2:27; Ti2 4:20; Heb 12:6, Heb 12:7; Jam 5:14, Jam 5:15; Rev 3:19
John Gill
11:3 Therefore his sisters sent unto him,.... Both the sisters of Lazarus, Mary and Martha, sent to Jesus; they did not go themselves, being women, and the place where Jesus was, was at some distance; and besides, it was necessary they should abide at home, to attend their brother in his sickness, and therefore they sent a messenger, or messengers to Christ,
saying, Lord, behold, he whom thou lovest is sick; for it seems that Lazarus was in a very singular manner loved by Christ, as man, as John the beloved disciple was; and this is the rather put into the message by the sisters, to engage Jesus to come to his assistance; and they were very right in applying to Christ in this time of need, who is the physician, both of the bodies and souls of men; and are greatly to be commended both for their modesty and piety, in not prescribing to Christ what should be done in this case: and it may be further observed, that such who are the peculiar objects of Christ's love, are attended in this life with bodily sickness, disorders, and diseases, which are sent unto them, not in a way of vindictive wrath, but in love, and as fatherly chastisements; which, as they are designed, so they are overruled for their good; and are to be considered, not as instances of wrath, but as tokens of love.
Robert Jamieson, A. R. Fausset and David Brown
11:3 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 Jn 11:5, Jn 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].
11:411:4: Իբրեւ լուաւ Յիսուս, ասէ. Այն հիւանդութիւն չէ՛ ՚ի մահ, այլ վասն փառացն Աստուծոյ. զի փառաւո՛ր լիցի Որդի Աստուծոյ այնուիկ[1831]։ [1831] Ոմանք. Զի փառաւորեսցի Որդի։
4. Երբ Յիսուս լսեց, ասաց. «Այդ հիւանդութիւնը մահաբեր չէ, այլ Աստծու փառքի համար է, որպէսզի դրանով Աստծու Որդին փառաւորուի»:
4 Յիսուս, երբ լսեց՝ ըսաւ. «Այս հիւանդութիւնը մահուան համար չէ, հապա Աստուծոյ փառքին համար, որպէս զի Աստուծոյ Որդին անով փառաւորուի»։
Իբրեւ լուաւ Յիսուս, ասէ. Այն հիւանդութիւն չէ ի մահ, այլ վասն փառացն Աստուծոյ. զի փառաւոր լիցի Որդի Աստուծոյ այնուիկ:

11:4: Իբրեւ լուաւ Յիսուս, ասէ. Այն հիւանդութիւն չէ՛ ՚ի մահ, այլ վասն փառացն Աստուծոյ. զի փառաւո՛ր լիցի Որդի Աստուծոյ այնուիկ[1831]։
[1831] Ոմանք. Զի փառաւորեսցի Որդի։
4. Երբ Յիսուս լսեց, ասաց. «Այդ հիւանդութիւնը մահաբեր չէ, այլ Աստծու փառքի համար է, որպէսզի դրանով Աստծու Որդին փառաւորուի»:
4 Յիսուս, երբ լսեց՝ ըսաւ. «Այս հիւանդութիւնը մահուան համար չէ, հապա Աստուծոյ փառքին համար, որպէս զի Աստուծոյ Որդին անով փառաւորուի»։
zohrab-1805▾ eastern-1994▾ western am▾
11:44: Иисус, услышав [то], сказал: эта болезнь не к смерти, но к славе Божией, да прославится через нее Сын Божий.
11:4  ἀκούσας δὲ ὁ ἰησοῦς εἶπεν, αὕτη ἡ ἀσθένεια οὐκ ἔστιν πρὸς θάνατον ἀλλ᾽ ὑπὲρ τῆς δόξης τοῦ θεοῦ, ἵνα δοξασθῇ ὁ υἱὸς τοῦ θεοῦ δι᾽ αὐτῆς.
11:4. ἀκούσας (Having-heard) δὲ (moreover,"ὁ (the-one) Ἰησοῦς (an-Iesous,"εἶπεν (it-had-said,"Αὕτη (The-one-this) ἡ (the-one) ἀσθένεια (an-un-vigoring-of) οὐκ (not) ἔστιν (it-be) πρὸς (toward) θάνατον (to-a-death,"ἀλλ' (other) ὑπὲρ (over) τῆς (of-the-one) δόξης (of-a-recognition) τοῦ (of-the-one) θεοῦ (of-a-Deity,"ἵνα (so) δοξασθῇ (it-might-have-been-reckoned-to) ὁ (the-one) υἱὸς (a-Son) τοῦ (of-the-one) θεοῦ (of-a-Deity) δι' (through) αὐτῆς. (of-it)
11:4. audiens autem Iesus dixit eis infirmitas haec non est ad mortem sed pro gloria Dei ut glorificetur Filius Dei per eamAnd Jesus hearing it, said to them: This sickness is not unto death, but for the glory of God: that the Son of God may be glorified by it.
4. But when Jesus heard it, he said, This sickness is not unto death, but for the glory of God, that the Son of God may be glorified thereby.
11:4. Then, upon hearing this, Jesus said to them: “This sickness is not unto death, but for the glory of God, so that the Son of God may be glorified by it.”
11:4. When Jesus heard [that], he said, This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby.
When Jesus heard [that], he said, This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby:

4: Иисус, услышав [то], сказал: эта болезнь не к смерти, но к славе Божией, да прославится через нее Сын Божий.
11:4  ἀκούσας δὲ ὁ ἰησοῦς εἶπεν, αὕτη ἡ ἀσθένεια οὐκ ἔστιν πρὸς θάνατον ἀλλ᾽ ὑπὲρ τῆς δόξης τοῦ θεοῦ, ἵνα δοξασθῇ ὁ υἱὸς τοῦ θεοῦ δι᾽ αὐτῆς.
11:4. audiens autem Iesus dixit eis infirmitas haec non est ad mortem sed pro gloria Dei ut glorificetur Filius Dei per eam
And Jesus hearing it, said to them: This sickness is not unto death, but for the glory of God: that the Son of God may be glorified by it.
11:4. Then, upon hearing this, Jesus said to them: “This sickness is not unto death, but for the glory of God, so that the Son of God may be glorified by it.”
11:4. When Jesus heard [that], he said, This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:4: This sickness is not unto death - Not to final privation of life at this time; but a temporary death shall be now permitted, that the glory of God may appear in the miracle of his resurrection. It is very likely that this verse contains the message which Christ sent back, by the person whom the afflicted sisters had sent to him; and this, no doubt, served much to strengthen their confidence, though their faith must have been greatly exercised by the death of their brother: for when this took place, though they buried him, yet they believed, even then, probably on the ground of this message, that Jesus might raise him from the dead. See Joh 11:22.
Albert Barnes: Notes on the Bible - 1834
11:4: This sickness is not unto death - The word "death" here is equivalent to remaining under death, Rom 6:23. "The wages of sin is death" - permanent or unchanging death, opposed to eternal life. Jesus evidently did not intend to deny that he would die. The words which he immediately adds show that he would expire, and that he would raise him up to show forth the power and glory of God. Compare Joh 11:11. Those words cannot be understood on any other supposition than that he expected to raise him up. The Saviour often used expressions similar to this to fix the attention on what he was about to say in explanation. The sense may be thus expressed: "His sickness is not fatal. It is not designed for his death, but to furnish an opportunity for a signal display of the glory of God, and to furnish a standing proof of the truth of religion. It is intended to exhibit the power of the Son of God, and to be a proof at once of the truth of his mission; of his friendship for this family; of his mild, tender, special love as a man; of his power and glory as the Messiah; and of the great doctrine that the dead will rise.
For the glory of God - That God may be honored. See Joh 9:3.
That the Son of God ... - The glory of God and of his Son is the same. That which promotes the one promotes also the other. Few things could do it more than the miracle which follows, evincing at once the lovely and tender character of Jesus as a man and a friend, and his power as the equal with God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:4: This: Joh 9:3; Mar 5:39-42; Rom 11:11
for: Joh 11:40, Joh 9:24, Joh 12:28, Joh 13:31, Joh 13:32; Phi 1:11; Pe1 4:11, Pe1 4:14
that: Joh 2:11, Joh 5:23, Joh 8:54, Joh 13:31, Joh 13:32, Joh 17:1, Joh 17:5, Joh 17:10; Phi 1:20; Pe1 1:21
John Gill
11:4 When Jesus heard that,.... That his friend Lazarus was sick,
he said; either to his disciples, or to the messenger or messengers that brought the account to him, and that on purpose to yield some relief to the afflicted family when it should be reported to them:
this sickness is not unto death; it was to issue in death, but not in death which was to continue, or under which Lazarus was to continue till the general resurrection; for though he should die, yet he should be so quickly restored again to life, that it scarcely deserved the name of death. The Jews distinguish between sickness and sickness; there are some that are sick, the greater part of whom are, "for life"; and there are others that are "sick", the greater part of whom are, "for death" (z), or are sick unto death, whose sickness issues in death; but this of Lazarus's was not to be unto death, at least not finally:
but for the glory of God; of his power and goodness in raising him again:
that the Son of God might be glorified thereby; that is, that his glory, as the Son of God, might be made manifest in the resurrection of him from the dead; see Jn 2:11.
(z) T. Bab. Kiddushin, fol. 71. 2.
John Wesley
11:4 This sickness is not to death, but for the glory of God - The event of this sickness will not be death, in the usual sense of the word, a final separation of his soul and body; but a manifestation of the glorious power of God.
Robert Jamieson, A. R. Fausset and David Brown
11:4 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.
11:511:5: Եւ սիրէր Յիսուս՝ զՄարիամ, եւ զՄարթա զքոյր նորա, եւ զՂազար[1832]։ [1832] Ոմանք. Եւ սիրէր Յիսուս զՄարթա, եւ զքոյր նորա զՄարիամ, եւ զՂազար։
5. Յիսուս սիրում էր Մարիամին, նրա քրոջը՝ Մարթային, եւ Ղազարոսին:
5 Յիսուս կը սիրէր Մարթան եւ անոր քոյրը ու Ղազարոսը։
Եւ սիրէր Յիսուս զՄարթա եւ զքոյր նորա [59]զՄարիամ եւ զՂազար:

11:5: Եւ սիրէր Յիսուս՝ զՄարիամ, եւ զՄարթա զքոյր նորա, եւ զՂազար[1832]։
[1832] Ոմանք. Եւ սիրէր Յիսուս զՄարթա, եւ զքոյր նորա զՄարիամ, եւ զՂազար։
5. Յիսուս սիրում էր Մարիամին, նրա քրոջը՝ Մարթային, եւ Ղազարոսին:
5 Յիսուս կը սիրէր Մարթան եւ անոր քոյրը ու Ղազարոսը։
zohrab-1805▾ eastern-1994▾ western am▾
11:55: Иисус же любил Марфу и сестру ее и Лазаря.
11:5  ἠγάπα δὲ ὁ ἰησοῦς τὴν μάρθαν καὶ τὴν ἀδελφὴν αὐτῆς καὶ τὸν λάζαρον.
11:5. ἠγάπα (It-was-excessing-off-unto) δὲ (moreover,"ὁ (the-one) Ἰησοῦς (an-Iesous,"τὴν (to-the-one) Μάρθαν (to-a-Martha) καὶ (and) τὴν (to-the-one) ἀδελφὴν (to-brethrened) αὐτῆς (of-it) καὶ (and) τὸν (to-the-one) Λάζαρον. (to-a-Lazaros)
11:5. diligebat autem Iesus Martham et sororem eius Mariam et LazarumNow Jesus loved Martha and her sister Mary and Lazarus.
5. Now Jesus loved Martha, and her sister, and Lazarus.
11:5. Now Jesus loved Martha, and her sister Mary, and Lazarus.
11:5. Now Jesus loved Martha, and her sister, and Lazarus.
Now Jesus loved Martha, and her sister, and Lazarus:

5: Иисус же любил Марфу и сестру ее и Лазаря.
11:5  ἠγάπα δὲ ὁ ἰησοῦς τὴν μάρθαν καὶ τὴν ἀδελφὴν αὐτῆς καὶ τὸν λάζαρον.
11:5. diligebat autem Iesus Martham et sororem eius Mariam et Lazarum
Now Jesus loved Martha and her sister Mary and Lazarus.
11:5. Now Jesus loved Martha, and her sister Mary, and Lazarus.
11:5. Now Jesus loved Martha, and her sister, and Lazarus.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: - 6: Почему Господь промедлил целых два дня в Перее, евангелист не говорит. По всей вероятности, Христос в этом случае действовал так, как угодно было Его Отцу. Хотя дружба влекла Его к больному Лазарю, но Он подчинил Свое личное влечение воле Отца (ср. 5:19, 30).
Adam Clarke: Commentary on the Bible - 1831
11:5: Now Jesus loved Martha, and her sister, and Lazarus - Therefore his staying two days longer in Bethabara was not through lack of affection for this distressed family, but merely that he might have a more favorable opportunity of proving to them how much he loved them. Christ never denies a less favor, but in order to confer a greater. God's delays, in answering prayers offered to him by persons in distress, are often proofs of his purpose to confer some great kindness, and they are also proofs that his wisdom finds it necessary to permit an increase of the affliction, that his goodness may be more conspicuous in its removal.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:5: loved: Joh 11:8, Joh 11:36, Joh 15:9-13, Joh 16:27, Joh 17:26
John Gill
11:5 Now Jesus loved Martha, and her sister, and Lazarus. Not only with an everlasting love, a love of complacency and delight, an unchangeable one, and which never varies, nor will ever end, with which he loves all his people alike; but with a very great human affection, and which was very singular and peculiar to them: these were the intimate friends, and familiar acquaintance of Christ, whom he often visited, at whose house he frequently was when in those parts; they were very hospitable to him; they kindly received him into their houses, and generously entertained him, and which he returned in love to them: hence Nonnus paraphrases the words,
"Jesus loved the women, "who were lovers of hospitality", by the law of kindness.''
Robert Jamieson, A. R. Fausset and David Brown
11:5 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.
11:611:6: Իբրեւ լուաւ թէ հիւանդացեալ է, զտեղի՛ կալաւ անդէն ուր էրն՝ աւուրս երկուս։
6. Լսելուց յետոյ, թէ Ղազարոսը հիւանդացել է, նա տակաւին երկու օր մնաց այնտեղ, ուր գտնւում էր:
6 Երբ լսեց թէ հիւանդ է, եղած տեղը երկու օր ալ կեցաւ։
Իբրեւ լուաւ թէ հիւանդացեալ է, զտեղի կալաւ անդէն ուր էրն աւուրս երկուս:

11:6: Իբրեւ լուաւ թէ հիւանդացեալ է, զտեղի՛ կալաւ անդէն ուր էրն՝ աւուրս երկուս։
6. Լսելուց յետոյ, թէ Ղազարոսը հիւանդացել է, նա տակաւին երկու օր մնաց այնտեղ, ուր գտնւում էր:
6 Երբ լսեց թէ հիւանդ է, եղած տեղը երկու օր ալ կեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
11:66: Когда же услышал, что он болен, то пробыл два дня на том месте, где находился.
11:6  ὡς οὗν ἤκουσεν ὅτι ἀσθενεῖ, τότε μὲν ἔμεινεν ἐν ᾧ ἦν τόπῳ δύο ἡμέρας·
11:6. ὡς (As) οὖν (accordingly) ἤκουσεν (it-heard) ὅτι (to-which-a-one) ἀσθενεῖ, (it-un-vigoreth-unto,"τότε (to-the-one-which-also) μὲν (indeed) ἔμεινεν (it-stayed) ἐν (in) ᾧ (unto-which) ἦν (it-was) τόπῳ (unto-an-occasion) δύο (to-two) ἡμέρας: (to-days)
11:6. ut ergo audivit quia infirmabatur tunc quidem mansit in eodem loco duobus diebusWhen he had heard therefore that he was sick, he still remained in the same place two days.
6. When therefore he heard that he was sick, he abode at that time two days in the place where he was.
11:6. Even so, after he heard that he was sick, he then still remained in the same place for two days.
11:6. When he had heard therefore that he was sick, he abode two days still in the same place where he was.
When he had heard therefore that he was sick, he abode two days still in the same place where he was:

6: Когда же услышал, что он болен, то пробыл два дня на том месте, где находился.
11:6  ὡς οὗν ἤκουσεν ὅτι ἀσθενεῖ, τότε μὲν ἔμεινεν ἐν ᾧ ἦν τόπῳ δύο ἡμέρας·
11:6. ut ergo audivit quia infirmabatur tunc quidem mansit in eodem loco duobus diebus
When he had heard therefore that he was sick, he still remained in the same place two days.
11:6. Even so, after he heard that he was sick, he then still remained in the same place for two days.
11:6. When he had heard therefore that he was sick, he abode two days still in the same place where he was.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
11:6: He abode two days - Probably Lazarus died soon after the messengers left him. Jesus knew that (Joh 11:11), and did not hasten to Judea, but remained two days longer where he was, that there might not be the possibility of doubt that he was dead, so that when he came there he had been dead four days, Joh 11:39. This shows, moreover, that he intended to raise him up. If he had not, it could hardly be reconciled with friendship thus to remain, without any reason, away from an afflicted family.
Where he was - At Bethabara Joh 1:28; Joh 10:40, about 30 miles from Bethany. This was about a day's journey, and it renders it probable that Lazarus died soon after the message was sent. One day would be occupied before the message came to him; two days he remained; one day would be occupied by him in going to Bethany; so that Lazarus had been dead four days Joh 11:39 when he arrived.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:6: he abode: Gen 22:14, Gen 42:24, Gen 43:29-31, Gen 44:1-5, Gen 45:1-5; Isa 30:18, Isa 55:8, Isa 55:9; Mat 15:22-28
Geneva 1599
11:6 (2) When he had heard therefore that he was sick, he abode two days still in the same place where he was.
(2) In that thing which God sometimes seems to linger in helping us, he does it both for his glory, and for our salvation, as the end result of the matter clearly proves.
John Gill
11:6 When he had heard therefore that he was sick,.... Though Christ had heard that Lazarus was sick, and by such good hands, a message being sent him by his sisters, to acquaint him with it; and though he had such a very great love for him, and the whole family, yet he did not go directly to him, and to his assistance:
but he abode two days still in the same place where he was; at Bethabara, beyond Jordan; this he did to try the faith and patience of the sisters of Lazarus, and that the miracle of raising him from the dead might be the more manifest, and his own glory might be the more illustrious, and yet equal, if not greater tenderness and love be shown to his friends.
Robert Jamieson, A. R. Fausset and David Brown
11:6 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).
11:711:7: Ապա յետ այնորիկ ասէ ցնոսա. Եկայք երթիցո՛ւք միւսանգամ ՚ի Հրէաստան։
7. Ապա դրանից յետոյ իր աշակերտներին ասաց. «Եկէ՛ք վերստին գնանք Հրէաստան»:
7 Անկէ ետքը ըսաւ աշակերտներուն. «Եկէ՛ք, նորէն Հրէաստան երթանք»։
Ապա յետ այնորիկ ասէ ցնոսա. Եկայք երթիցուք միւսանգամ ի Հրէաստան:

11:7: Ապա յետ այնորիկ ասէ ցնոսա. Եկայք երթիցո՛ւք միւսանգամ ՚ի Հրէաստան։
7. Ապա դրանից յետոյ իր աշակերտներին ասաց. «Եկէ՛ք վերստին գնանք Հրէաստան»:
7 Անկէ ետքը ըսաւ աշակերտներուն. «Եկէ՛ք, նորէն Հրէաստան երթանք»։
zohrab-1805▾ eastern-1994▾ western am▾
11:77: После этого сказал ученикам: пойдем опять в Иудею.
11:7  ἔπειτα μετὰ τοῦτο λέγει τοῖς μαθηταῖς, ἄγωμεν εἰς τὴν ἰουδαίαν πάλιν.
11:7. ἔπειτα (upon-if-to-the-ones) μετὰ (with) τοῦτο (to-the-one-this) λέγει (it-fortheth) τοῖς (unto-the-ones) μαθηταῖς (unto-learners,"Ἄγωμεν (We-might-lead) εἰς (into) τὴν (to-the-one) Ἰουδαίαν (to-an-Ioudaia) πάλιν. (unto-furthered)
11:7. deinde post haec dicit discipulis suis eamus in Iudaeam iterumThen after that, he said to his disciples: Let us go into Judea again.
7. Then after this he saith to the disciples, Let us go into Judaea again.
11:7. Then, after these things, he said to his disciples, “Let us go into Judea again.”
11:7. Then after that saith he to [his] disciples, Let us go into Judaea again.
Then after that saith he to [his] disciples, Let us go into Judaea again:

7: После этого сказал ученикам: пойдем опять в Иудею.
11:7  ἔπειτα μετὰ τοῦτο λέγει τοῖς μαθηταῖς, ἄγωμεν εἰς τὴν ἰουδαίαν πάλιν.
11:7. deinde post haec dicit discipulis suis eamus in Iudaeam iterum
Then after that, he said to his disciples: Let us go into Judea again.
11:7. Then, after these things, he said to his disciples, “Let us go into Judea again.”
11:7. Then after that saith he to [his] disciples, Let us go into Judaea again.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: - 8: Господь зовет Своих апостолов не просто в Вифанию, куда бы, казалось, только и нужно было сходить, а в Иудею вообще. Этим Он хочет сказать апостолам, что им теперь нужно переменить сравнительно безопасное пребывание в Перее на жизнь в той области, где Христа ожидали Его враги. Ученики так и поняли Христа. Они указывают Ему на опасности, какие там, в Иудее, Ему угрожают, как бы давая понять что лучше бы Ему остаться в Перее. Но по поводу высказанных апостолами опасений Христос говорит, что их опасения за Него неосновательны.

Не двенадцать ли часов во дне? Как для дня Бог определил известную продолжительность (12: часов), так назначен определенный срок и для деятельности Христа.

Кто ходит... Как для мира сего, т. е. для обыкновенных смертных, свет или солнце дает возможность ходить не спотыкаясь или действовать в своей сфере, так - хочет сказать Христос - и для Него есть особое высшее Солнце, принадлежащее не сему, а высшему миру, во свете Которого Он и будет ходить, хотя бы земной мир был окутан тьмою или усеян всякими опасностями. Это Солнце - Бог (ср. Пс. 83:12; Ис. 60:20; Мих. 7:8).

А кто ходит ночью, спотыкается, потому что нет света с ним (точнее: в нем). Здесь Христос говорит о человеке, который не видит в Боге свое Солнце, который не имеет в себе Бога (свет). Косвенно этими словами Господь упрекает Своих учеников в маловерии (ср. Мф. 8:26).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:7: Let: Joh 10:40-42; Luk 9:51; Act 15:36, Act 20:22-24
John Gill
11:7 Then after that,.... The next day, the third day after he had heard of Lazarus's sickness:
saith he to his disciples, let us go into Judea again; for the country beyond Jordan was distinguished from Judea; See Gill on Mt 4:25.
John Wesley
11:7 Let us go into Judea - From the country east of Jordan, whither he had retired some time before, when the Jews sought to stone him, Jn 10:39-40.
Robert Jamieson, A. R. Fausset and David Brown
11:7 Let us go into Judea again--He was now in Perea, "beyond Jordan."
11:811:8: Ասեն ցնա աշակերտքն. Ռա՛բբի, ա՛յժմ եւս խնդրէին զքեզ Հրեայքն քարկո՛ծ առնել, եւ դարձեալ երթա՞ս անդրէն։
8. Աշակերտները նրան ասացին. «Ռաբբի՛, հրեաները դեռ նոր էին ուզում քեզ քարկոծել, եւ նորից այնտե՞ղ ես գնում»:
8 Աշակերտները իրեն ըսին. «Ռաբբի, Հրեաները հիմա քեզ կը փնտռէին քարկոծելու համար, նորէն հո՞ն կ’երթաս»։
Ասեն ցնա աշակերտքն. Ռաբբի, այժմ եւս խնդրէին զքեզ Հրեայքն քարկոծ առնել. եւ դարձեա՞լ երթաս անդրէն:

11:8: Ասեն ցնա աշակերտքն. Ռա՛բբի, ա՛յժմ եւս խնդրէին զքեզ Հրեայքն քարկո՛ծ առնել, եւ դարձեալ երթա՞ս անդրէն։
8. Աշակերտները նրան ասացին. «Ռաբբի՛, հրեաները դեռ նոր էին ուզում քեզ քարկոծել, եւ նորից այնտե՞ղ ես գնում»:
8 Աշակերտները իրեն ըսին. «Ռաբբի, Հրեաները հիմա քեզ կը փնտռէին քարկոծելու համար, նորէն հո՞ն կ’երթաս»։
zohrab-1805▾ eastern-1994▾ western am▾
11:88: Ученики сказали Ему: Равви! давно ли Иудеи искали побить Тебя камнями, и Ты опять идешь туда?
11:8  λέγουσιν αὐτῶ οἱ μαθηταί, ῥαββί, νῦν ἐζήτουν σε λιθάσαι οἱ ἰουδαῖοι, καὶ πάλιν ὑπάγεις ἐκεῖ;
11:8. λέγουσιν (They-fortheth) αὐτῷ (unto-it,"οἱ (the-ones) μαθηταί (learners,"Ῥαββεί, (Rabbei,"νῦν (now) ἐζήτουν (they-were-seeking) σε (to-thee) λιθάσαι (to-have-stoned-to,"οἱ (the-ones) Ἰουδαῖοι , ( Iouda-belonged ,"καὶ (and) πάλιν (unto-furthered) ὑπάγεις (thou-lead-under) ἐκεῖ; (thither?"
11:8. dicunt ei discipuli rabbi nunc quaerebant te Iudaei lapidare et iterum vadis illucThe disciples say to him: Rabbi, the Jews but now sought to stone thee. And goest thou thither again?
8. The disciples say unto him, Rabbi, the Jews were but now seeking to stone thee; and goest thou thither again?
11:8. The disciples said to him: “Rabbi, the Jews are even now seeking to stone you. And would you go there again?”
11:8. [His] disciples say unto him, Master, the Jews of late sought to stone thee; and goest thou thither again?
disciples say unto him, Master, the Jews of late sought to stone thee; and goest thou thither again:

8: Ученики сказали Ему: Равви! давно ли Иудеи искали побить Тебя камнями, и Ты опять идешь туда?
11:8  λέγουσιν αὐτῶ οἱ μαθηταί, ῥαββί, νῦν ἐζήτουν σε λιθάσαι οἱ ἰουδαῖοι, καὶ πάλιν ὑπάγεις ἐκεῖ;
11:8. dicunt ei discipuli rabbi nunc quaerebant te Iudaei lapidare et iterum vadis illuc
The disciples say to him: Rabbi, the Jews but now sought to stone thee. And goest thou thither again?
11:8. The disciples said to him: “Rabbi, the Jews are even now seeking to stone you. And would you go there again?”
11:8. [His] disciples say unto him, Master, the Jews of late sought to stone thee; and goest thou thither again?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:8: The Jews of late sought to stone thee - It was but a few weeks before that they were going to stone him in the temple, on the day of the feast of the dedication, Joh 10:31.
Albert Barnes: Notes on the Bible - 1834
11:8: Of late - About four months before, Joh 10:31.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:8: the Jews: Joh 10:31, Joh 10:39; Psa 11:1-3; Mat 16:21-23; Act 21:12, Act 21:13
and goest: Act 20:24
Geneva 1599
11:8 (3) [His] disciples say unto him, Master, the Jews of late sought to stone thee; and goest thou thither again?
(3) This alone is the sure and right way to life, to follow God boldly without fear, who calls us and shines before us in the darkness of this world.
John Gill
11:8 His disciples said unto him, master,.... Addressing him very reverently, and with great concern for his safety, as well as their own:
the Jews of late, or but now,
sought to stone thee; as they had attempted to do twice in a very little time; see Jn 8:59;
and goest thou thither again? where there are so many enemies; and so much danger, and but little hope of doing much good; whereas here he was among his friends, and in safety, and very useful.
Robert Jamieson, A. R. Fausset and David Brown
11:8 His disciples say unto him, Master, the Jews of late sought, &c.--literally, "were (just) now seeking" "to stone thee" (Jn 10:31).
goest thou thither again?--to certain death, as Jn 11:16 shows they thought.
11:911:9: Պատասխանի ետ Յիսուս. Ոչ երկոտասա՞ն ժամ է յաւուր. եթէ ոք գնա՛յ ՚ի տուընջեան՝ ո՛չ գայթագղի, զի զլոյս աշխարհիս այսորիկ տեսանէ[1833]. [1833] Ոմանք. Ժամ է աւուր։
9. Յիսուս պատասխանեց. «Ցերեկը տասներկու ժամ չունի՞. եթէ մէկը ցերեկն է քայլում, չի սայթաքում, որովհետեւ այս աշխարհի լոյսը տեսնում է,
9 Պատասխան տուաւ Յիսուս. «Չէ՞ որ օրը տասներկու ժամ է։ Եթէ մէկը ցորեկը քալէ՝ չի սահիր, վասն զի այս աշխարհին լոյսը կը տեսնէ.
Պատասխանի ետ Յիսուս. Ո՞չ երկոտասան ժամ է յաւուր. եթէ ոք գնայ ի տուընջեան, ոչ գայթակղի, զի զլոյս աշխարհիս այսորիկ տեսանէ:

11:9: Պատասխանի ետ Յիսուս. Ոչ երկոտասա՞ն ժամ է յաւուր. եթէ ոք գնա՛յ ՚ի տուընջեան՝ ո՛չ գայթագղի, զի զլոյս աշխարհիս այսորիկ տեսանէ[1833].
[1833] Ոմանք. Ժամ է աւուր։
9. Յիսուս պատասխանեց. «Ցերեկը տասներկու ժամ չունի՞. եթէ մէկը ցերեկն է քայլում, չի սայթաքում, որովհետեւ այս աշխարհի լոյսը տեսնում է,
9 Պատասխան տուաւ Յիսուս. «Չէ՞ որ օրը տասներկու ժամ է։ Եթէ մէկը ցորեկը քալէ՝ չի սահիր, վասն զի այս աշխարհին լոյսը կը տեսնէ.
zohrab-1805▾ eastern-1994▾ western am▾
11:99: Иисус отвечал: не двенадцать ли часов во дне? кто ходит днем, тот не спотыкается, потому что видит свет мира сего;
11:9  ἀπεκρίθη ἰησοῦς, οὐχὶ δώδεκα ὧραί εἰσιν τῆς ἡμέρας; ἐάν τις περιπατῇ ἐν τῇ ἡμέρᾳ, οὐ προσκόπτει, ὅτι τὸ φῶς τοῦ κόσμου τούτου βλέπει·
11:9. ἀπεκρίθη (It-was-separated-off) Ἰησοῦς (an-Iesous,"Οὐχὶ (Unto-not) δώδεκα (two-ten) ὧραί (hours) εἰσιν (they-be) τῆς (of-the-one) ἡμέρας; (of-a-day?"ἐάν (If-ever) τις (a-one) περιπατῇ (it-might-tread-about-unto) ἐν (in) τῇ (unto-the-one) ἡμέρᾳ, (unto-a-day,"οὐ (not) προσκόπτει, (it-felleth-toward,"ὅτι (to-which-a-one) τὸ (to-the-one) φῶς (to-a-light) τοῦ (of-the-one) κόσμου (of-a-configuration) τούτου (of-the-one-this) βλέπει: (it-vieweth)
11:9. respondit Iesus nonne duodecim horae sunt diei si quis ambulaverit in die non offendit quia lucem huius mundi videtJesus answered: Are there not twelve hours of the day? If a man walk in the day he stumbleth not, because he seeth the light of this world:
9. Jesus answered, Are there not twelve hours in the day? If a man walk in the day, he stumbleth not, because he seeth the light of this world.
11:9. Jesus responded: “Are there not twelve hours in the day? If anyone walks in the daylight, he does not stumble, because he sees the light of this world.
11:9. Jesus answered, Are there not twelve hours in the day? If any man walk in the day, he stumbleth not, because he seeth the light of this world.
Jesus answered, Are there not twelve hours in the day? If any man walk in the day, he stumbleth not, because he seeth the light of this world:

9: Иисус отвечал: не двенадцать ли часов во дне? кто ходит днем, тот не спотыкается, потому что видит свет мира сего;
11:9  ἀπεκρίθη ἰησοῦς, οὐχὶ δώδεκα ὧραί εἰσιν τῆς ἡμέρας; ἐάν τις περιπατῇ ἐν τῇ ἡμέρᾳ, οὐ προσκόπτει, ὅτι τὸ φῶς τοῦ κόσμου τούτου βλέπει·
11:9. respondit Iesus nonne duodecim horae sunt diei si quis ambulaverit in die non offendit quia lucem huius mundi videt
Jesus answered: Are there not twelve hours of the day? If a man walk in the day he stumbleth not, because he seeth the light of this world:
11:9. Jesus responded: “Are there not twelve hours in the day? If anyone walks in the daylight, he does not stumble, because he sees the light of this world.
11:9. Jesus answered, Are there not twelve hours in the day? If any man walk in the day, he stumbleth not, because he seeth the light of this world.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:9: Are there not twelve hours in the day? - The Jews, as well as most other nations, divided the day, from sun-rising to sun-setting, into twelve equal parts; but these parts, or hours, were longer or shorter, according to the different seasons of the year. See the note on Joh 1:39. Our Lord alludes to the case of a traveler, who has to walk the whole day: the day points out the time of life - the night that of death. He has already used the same mode of speech, Joh 9:4 : I must work the works of him that sent me, while it is day: the night cometh when no man can work. Here he refers to what the apostles had just said - The Jews were but just now going to stone thee. Are there not, said he, twelve hours in the day? I have not traveled these twelve hours yet - my last hour is not yet come; and the Jews, with all their malice and hatred, shall not be able to bring it a moment sooner than God has purposed. I am immortal till my work is done; and this, that I am now going to Bethany to perform, is a part of it. When all is completed, then their hour, and that of the power of darkness, shall commence. See Luk 22:53.
If any man walk in the day, he stumbleth not - A traveler should use the day to walk in, and not the night. During the day he has the sun, the light of this world: he sees his way, and does not stumble: but, if he walk in the night, he stumbleth, because there is no light in it, Joh 11:10; i.e. there is no sun above the horizon. The words εν αυτῳ, Joh 11:10, refer not to the man, but to the world, the sun, its light, not being above the horizon. Life is the time to fulfill the will of God, and to prepare for glory. Jesus is the light of the world; he that walks in his Spirit, and by his direction, cannot stumble - cannot fall into sin, nor be surprised by an unexpected death. But he who walks in the night, in the darkness of his own heart, and according to the maxims of this dark world, he stumbles - falls into sin, and at last falls into hell. Reader! do not dream of walking to heaven in the night of thy death. God has given thee the warning: receive it, and begin to live to him, and for eternity.
Albert Barnes: Notes on the Bible - 1834
11:9: Twelve hours - The Jews divided the day from sunrise to sunset into twelve equal parts. A similar illustration our Saviour uses in Joh 9:4-5. See the notes at that place.
If any man walk - If any man travels. The illustration here is taken from a traveler. The conversation was respecting a journey into Judea, and our Lord, as was his custom, took the illustration from the case before him.
He stumbleth not - He is able, having light, to make his journey safely. He sees the obstacles or dangers and can avoid them.
The light of this world - The light by which the world is illuminated that is, the light of the sun.
In the night - In darkness he is unable to see danger or obstacles, and to avoid them. His journey is unsafe and perilous, or, in other words, it is not a proper time to travel.
No light in him - He sees no light. It is dark; his eyes admit no light within him to direct his way. This description is figurative, and it is difficult to fix the meaning. Probably the intention was the following:
1. Jesus meant to say that there was an allotted or appointed time for him to live and do his Father's will, represented here by the 12 hours of the day.
2. Though his life was nearly spent, yet it was not entirely; a remnant of it was left.
3. A traveler journeyed on until night. It was as proper for him to travel the twelfth hour as any other.
4. So it was proper for Jesus to labor until the close. It was the proper time for him to work. The night of death was coming, and no work could then be done.
5. God would defend him in this until the appointed time of his death. He had nothing to fear, therefore, in Judea from the Jews, until it was the will of God that he should die. He was safe in his hand, and he went fearlessly into the midst of his foes, trusting in him. This passage teaches us that we should be diligent to the end of life: fearless of enemies when we know that God requires us to labor, and confidently committing ourselves to Him who is able to shield us, and in whose hand, if we have a conscience void of offence, we are safe.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:9: Are: Joh 9:4; Luk 13:31-33
he stumbleth not: Joh 12:35; Pro 3:23; Jer 31:9
Geneva 1599
11:9 Jesus answered, Are there not (c) twelve hours in the day? If any man walk in the day, he stumbleth not, because he seeth the light of this world.
(c) All things happen in a proper way and are brought to pass in their due time.
John Gill
11:9 Jesus answered, are there not twelve hours in the day?.... So the Jews reckoned, and so they commonly say (a), , "twelve hours are a day", or a day consists of twelve hours, which they divided into four parts, each part consisting of three hours this was a matter well known, and Christ puts the question as such, it being what might be easily answered, and at once assented to:
if any man walk in the day: within any of the twelve hours, even in the last of them,
he stumbleth not, at any stone or stumbling block in the way,
because he seeth the light of this world; the sun in the horizon not being as yet set, by the light of which he sees what is before him, and avoids it; See Gill on Jn 8:12. So our Lord intimates, that as yet it was day with him, his time of life was not expired; and so, as yet, it was a time of walking and working; nor did he fear any danger he was exposed to, or any snares that were laid for him, since he could not be hurt by any, nor his life taken from him before his time.
(a) T. Bab Sanhedrin, fol. 88. 2. Avoda Zara, fol. 3. 2. Vid. Philo. de Somniis, p. 1143.
John Wesley
11:9 Are there not twelve hours in the day? - The Jews always divided the space from sunrise to sunset, were the days longer or shorter, into twelve parts: so that the hours of their day were all the year the same in number, though much shorter in winter than in summer. If any man walk in the day he stumbleth not - As if he had said, So there is such a space, a determined time, which God has allotted me. During that time I stumble not, amidst all the snares that are laid for me. Because he seeth the light of this world - And so I see the light of God surrounding me.
Robert Jamieson, A. R. Fausset and David Brown
11:9 Jesus answered, Are there not twelve hours in the day?--(See on Jn 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."
11:1011:10: ապա թէ ոք գնայ գիշերի՝ գայթագղի՛, զի լոյս ո՛չ գոյ ընդ նմա[1834]։ [1834] Ոմանք. Գնայ ՚ի գիշերի։
10. իսկ եթէ մէկը գիշերն է քայլում, սայթաքում է, որովհետեւ հետը լոյս չունի»:
10 Բայց եթէ մէկը գիշերը քալէ՝ կը սահի, վասն զի իրեն հետ լոյս չկայ»։
ապա թէ ոք գնայ գիշերի, գայթակղի, զի լոյս ոչ գոյ ընդ նմա:

11:10: ապա թէ ոք գնայ գիշերի՝ գայթագղի՛, զի լոյս ո՛չ գոյ ընդ նմա[1834]։
[1834] Ոմանք. Գնայ ՚ի գիշերի։
10. իսկ եթէ մէկը գիշերն է քայլում, սայթաքում է, որովհետեւ հետը լոյս չունի»:
10 Բայց եթէ մէկը գիշերը քալէ՝ կը սահի, վասն զի իրեն հետ լոյս չկայ»։
zohrab-1805▾ eastern-1994▾ western am▾
11:1010: а кто ходит ночью, спотыкается, потому что нет света с ним.
11:10  ἐὰν δέ τις περιπατῇ ἐν τῇ νυκτί, προσκόπτει, ὅτι τὸ φῶς οὐκ ἔστιν ἐν αὐτῶ.
11:10. ἐὰν (if-ever) δέ (moreover) τις (a-one) περιπατῇ (it-might-tread-about-unto) ἐν (in) τῇ (unto-the-one) νυκτί, (unto-a-night,"προσκόπτει, (it-felleth-toward,"ὅτι (to-which-a-one) τὸ (the-one) φῶς (a-light) οὐκ (not) ἔστιν (it-be) ἐν (in) αὐτῷ. (unto-it)
11:10. si autem ambulaverit nocte offendit quia lux non est in eoBut if he walk in the night, he stumbleth, because the light is not in him.
10. But if a man walk in the night, he stumbleth, because the light is not in him.
11:10. But if he walks in the nighttime, he stumbles, because the light is not in him.”
11:10. But if a man walk in the night, he stumbleth, because there is no light in him.
But if a man walk in the night, he stumbleth, because there is no light in him:

10: а кто ходит ночью, спотыкается, потому что нет света с ним.
11:10  ἐὰν δέ τις περιπατῇ ἐν τῇ νυκτί, προσκόπτει, ὅτι τὸ φῶς οὐκ ἔστιν ἐν αὐτῶ.
11:10. si autem ambulaverit nocte offendit quia lux non est in eo
But if he walk in the night, he stumbleth, because the light is not in him.
11:10. But if he walks in the nighttime, he stumbles, because the light is not in him.”
11:10. But if a man walk in the night, he stumbleth, because there is no light in him.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:10: Psa 27:2; Pro 4:18, Pro 4:19; Ecc 2:14; Jer 13:16, Jer 20:11; Jo1 2:10, Jo1 2:11
John Gill
11:10 But if a man walk in the night,.... After the sun is set, and there is no light in the air and heavens to direct him:
he stumbleth; at everything that lies in the way,
because there is no light in him; there being none from above communicated to him. So our Lord suggests, that when the time of his death was come, he should then fall a prey into the hands of his enemies, but till then he should walk safe and secure; nor had he anything to fear from them, and therefore could go into Judea again, with intrepidity and unconcern.
John Wesley
11:10 But if a man walk in the night - If he have not light from God; if his providence does no longer protect him.
11:1111:11: Զայս իբրեւ ասաց, յետ այսորիկ ասէ ցնոսա. Ղ՚ազարոս բարեկամ մեր ննջեա՛ց, այլ երթամ զի զարթուցի՛ց զնա։
11. Այս բաներն ասելուց յետոյ նորից ասաց նրանց. «Մեր բարեկամ Ղազարոսը ննջել է, սակայն ես գնում եմ, որ նրան արթնացնեմ»:
11 Այս բաները ըսելէն յետոյ ըսաւ անոնց. «Ղազարոս՝ մեր բարեկամը՝ քնացած է, երթամ, որպէս զի զանիկա արթնցնեմ»։
Զայս իբրեւ ասաց, յետ այսորիկ ասէ ցնոսա. Ղազարոս բարեկամ մեր ննջեաց, այլ երթամ զի զարթուցից զնա:

11:11: Զայս իբրեւ ասաց, յետ այսորիկ ասէ ցնոսա. Ղ՚ազարոս բարեկամ մեր ննջեա՛ց, այլ երթամ զի զարթուցի՛ց զնա։
11. Այս բաներն ասելուց յետոյ նորից ասաց նրանց. «Մեր բարեկամ Ղազարոսը ննջել է, սակայն ես գնում եմ, որ նրան արթնացնեմ»:
11 Այս բաները ըսելէն յետոյ ըսաւ անոնց. «Ղազարոս՝ մեր բարեկամը՝ քնացած է, երթամ, որպէս զի զանիկա արթնցնեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
11:1111: Сказав это, говорит им потом: Лазарь, друг наш, уснул; но Я иду разбудить его.
11:11  ταῦτα εἶπεν, καὶ μετὰ τοῦτο λέγει αὐτοῖς, λάζαρος ὁ φίλος ἡμῶν κεκοίμηται, ἀλλὰ πορεύομαι ἵνα ἐξυπνίσω αὐτόν.
11:11. ταῦτα (To-the-ones-these) εἶπεν, (it-had-said,"καὶ (and) μετὰ (with) τοῦτο (to-the-one-this) λέγει (it-fortheth) αὐτοῖς (unto-them,"Λάζαρος (A-Lazaros) ὁ (the-one) φίλος (cared) ἡμῶν (of-us) κεκοίμηται, (it-had-come-to-be-reposed-unto,"ἀλλὰ (other) πορεύομαι ( I-traverse-of ) ἵνα (so) ἐξυπνίσω (I-might-have-slept-out-to) αὐτόν. (to-it)
11:11. haec ait et post hoc dicit eis Lazarus amicus noster dormit sed vado ut a somno exsuscitem eumThese things he said; and after that he said to them: Lazarus our friend sleepeth: but I go that I may awake him out of sleep.
11. These things spake he: and after this he saith unto them, Our friend Lazarus is fallen asleep; but I go, that I may awake him out of sleep.
11:11. He said these things, and after this, he said to them: “Lazarus our friend is sleeping. But I am going, so that I may awaken him from sleep.”
11:11. These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep.
These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep:

11: Сказав это, говорит им потом: Лазарь, друг наш, уснул; но Я иду разбудить его.
11:11  ταῦτα εἶπεν, καὶ μετὰ τοῦτο λέγει αὐτοῖς, λάζαρος ὁ φίλος ἡμῶν κεκοίμηται, ἀλλὰ πορεύομαι ἵνα ἐξυπνίσω αὐτόν.
11:11. haec ait et post hoc dicit eis Lazarus amicus noster dormit sed vado ut a somno exsuscitem eum
These things he said; and after that he said to them: Lazarus our friend sleepeth: but I go that I may awake him out of sleep.
11:11. He said these things, and after this, he said to them: “Lazarus our friend is sleeping. But I am going, so that I may awaken him from sleep.”
11:11. These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11: Ученики поняли упрек, обращенный к ним - и молчали. Тогда Господь снова начинает речь о предположенном путешествии. Ему как Всеведцу, теперь стало известно, что Лазарь уже умер, и потому Он идет воскресить его. Но это Свое решение Господь излагает в описательной форме. Он называет смерть Лазаря успением, а воскрешение, какое Он намерен совершить, пробуждением. Этим Он хотел сказать, что смерть для Лазаря есть состояние скоропреходящее (ср. Мф. 9:24), которое кончится пробуждением или имеющим наступить скоро воскресением, причем воскресителем явится Христос.
Adam Clarke: Commentary on the Bible - 1831
11:11: Lazarus sleepeth - It was very common among the Jews to express death by sleep; and the expression, falling asleep - sleeping with their fathers, etc., were in great use among them. The Hebrews probably used this form of speech to signify their belief in the immortality of the soul, and the resurrection of the body.
It is certain that our Lord received no intimation of Lazarus's death from any person, and that he knew it through that power by which he knows all things.
Albert Barnes: Notes on the Bible - 1834
11:11: Lazarus sleepeth - Is dead. The word "sleep" is applied to death,
1. Because of the resemblance between them, as sleep is the "kinsman of death." In this sense it is often used by pagan writers.
2. However, in the Scriptures it is used to intimate that death will not be final: that there will be an awaking out of this sleep, or a resurrection. It is a beautiful and tender expression, removing all that is dreadful in death, and filling the mind with the idea of calm repose after a life of toil, with a reference to a future resurrection in increased vigor and renovated powers. In this sense it is applied in the Scriptures usually to the saints, Co1 11:30; Co1 15:51; Th1 4:14; Th1 5:10; Mat 9:24.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:11: he saith: Joh 3:29, Joh 15:13-15; Exo 33:11; Ch2 20:7; Isa 41:8; Jam 2:23
sleepeth: Joh 11:13; Deu 31:16; Dan 12:2; Mat 9:24; Mar 5:39; Act 7:60; Co1 15:18, Co1 15:51; Th1 4:14, Th1 4:15, Th1 5:10
awake: Joh 11:43, Joh 11:44, Joh 5:25-29; Dan 12:2; Co1 15:34; Eph 5:14
Geneva 1599
11:11 These things said he: and after that he saith unto them, Our friend Lazarus (d) sleepeth; but I go, that I may awake him out of sleep.
(d) The Jews used a milder kind of speech and called death "sleep", and this same manner of speech is found in other languages, who call the place of burial where the dead are laid waiting for the resurrection a "sleeping place".
John Gill
11:11 These things said he,.... In answer to his disciples, and made a pause.
And after that he saith unto them, our friend Lazarus sleepeth; meaning, that he was dead; in which sense the word is often used in the Old Testament, and in the common dialect of the Jews, and frequently in their writings; and especially it is so used of good men: and it is an observation of theirs (b), that
"it is usual to say of the righteous, that there is no death in them, , "but sleep";''
See Gill on Mt 9:24, See Gill on 1Cor 15:18, See Gill on 1Cor 15:20, See Gill on Th1 4:13, See Gill on Th1 4:14;
but I go, that I may awake him out of sleep; that is, to raise him from the dead, for, the resurrection of the dead is expressed by awaking; see Ps 17:15; which for Christ to do, was as easy as to awake a man out of natural sleep: these words respecting Lazarus's sleeping and awaking, express both the omniscience and omnipotence of Christ; his omniscience, that he should know that Lazarus was dead; when at such a distance from him; and his omnipotence, that he could raise him from the dead; and yet his great modesty to signify it in, such covert language, though not difficult to be understood.
(b) Gloss in T. Hieros. Celaim in En Yaacob, fol. 4. 4.
John Wesley
11:11 Our friend Lazarus sleepeth - This he spoke, just when he died. Sleepeth - Such is the death of good men in the language of heaven. But the disciples did not yet understand this language. And the slowness of our understanding makes the Scripture often descend to our barbarous manner of speaking.
Robert Jamieson, A. R. Fausset and David Brown
11:11 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, (2Chron 20:7; Is 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 (Jn 3:29); and into the same fellowship the Lord's chosen disciples are declared to have come (Jn 15:13-15). "The phrase here employed, "our friend Lazarus," means more than "he whom Thou lovest" in Jn 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 Th1 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.
11:1211:12: Ասեն ցնա աշակերտքն. Տէր՝ եթէ ննջեաց՝ ապա ապրի՛[1835]։ [1835] Ոսկան. Աշակերտքն նորա. Տէր։
12. Աշակերտները նրան ասացին. «Տէ՛ր, եթէ ննջել է, ապա կ’առողջանայ»:
12 Իր աշակերտները ըսին. «Տէ՛ր, եթէ քնացած է, պիտի արթննայ»։
Ասեն ցնա աշակերտքն. Տէր, եթէ ննջեաց, ապա ապրի:

11:12: Ասեն ցնա աշակերտքն. Տէր՝ եթէ ննջեաց՝ ապա ապրի՛[1835]։
[1835] Ոսկան. Աշակերտքն նորա. Տէր։
12. Աշակերտները նրան ասացին. «Տէ՛ր, եթէ ննջել է, ապա կ’առողջանայ»:
12 Իր աշակերտները ըսին. «Տէ՛ր, եթէ քնացած է, պիտի արթննայ»։
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11:1212: Ученики Его сказали: Господи! если уснул, то выздоровеет.
11:12  εἶπαν οὗν οἱ μαθηταὶ αὐτῶ, κύριε, εἰ κεκοίμηται σωθήσεται.
11:12. εἶπαν (They-said) οὖν (accordingly,"οἱ (the-ones) μαθηταὶ (learners,"αὐτῷ (unto-it,"Κύριε, (Authority-belonged,"εἰ (if) κεκοίμηται (it-had-come-to-be-reposed-unto) σωθήσεται. (it-shall-be-saved)
11:12. dixerunt ergo discipuli eius Domine si dormit salvus eritHis disciples therefore said: Lord, if he sleep, he shall do well.
12. The disciples therefore said unto him, Lord, if he is fallen asleep, he will recover.
11:12. And so his disciples said, “Lord, if he is sleeping, he shall be healthy.”
11:12. Then said his disciples, Lord, if he sleep, he shall do well.
Then said his disciples, Lord, if he sleep, he shall do well:

12: Ученики Его сказали: Господи! если уснул, то выздоровеет.
11:12  εἶπαν οὗν οἱ μαθηταὶ αὐτῶ, κύριε, εἰ κεκοίμηται σωθήσεται.
11:12. dixerunt ergo discipuli eius Domine si dormit salvus erit
His disciples therefore said: Lord, if he sleep, he shall do well.
11:12. And so his disciples said, “Lord, if he is sleeping, he shall be healthy.”
11:12. Then said his disciples, Lord, if he sleep, he shall do well.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: - 14: Ученикам не хочется идти в Иудею, и они с намерением не хотят понять истинного смысла речи Христа. "Что же? - как бы говорят они - Уснул Лазарь - и это к лучшему: нам не о чем беспокоиться. Сном выходит болезнь". Тогда Господь уже прямо объявляет им о смерти Лазаря и прибавляет, что Он радуется, что Лазарь умер в Его отсутствие - иначе Он, конечно, исцелил бы его, и не совершилось бы большого чуда - воскрешения. Последнее же теперь особенно полезно будет увидеть ученикам, вера которых, очевидно, в то время, под влиянием преследований, каким подвергся их Учитель, значительно ослабела. Чудо воскрешения должно было подкрепить их веру во Христа как Истинного Мессию (дабы вы уверовали).
Adam Clarke: Commentary on the Bible - 1831
11:12: If he sleep, he shall do well - That is, if he sleep only, etc. Though the word sleep frequently meant death, (see Act 7:60; Co1 11:30; Co1 15:18, Co1 15:20), yet, as it was an ambiguous term, the disciples appear here to have mistaken its meaning. Because, in certain acute disorders, the composing the patient to rest was a favorable sign; therefore the words, If he sleep, he shall do well, or recover, became a proverbial forth of speech among the Jews. In most diseases, sleep is a very favorable prognostic: hence that saying of Menander: -
Ὑπνος δε πασης εϚιν ὑγιεια νοσου.
Sleep is a remedy for every disease.
See Grotius here. The meaning of the disciples seems to have been this: There can be no need for thee to go into Judea to awake our friend Lazarus; he will awake time enough, and his very sleep is a presage of his recovery: therefore do not hazard thy life by going.
Albert Barnes: Notes on the Bible - 1834
11:12: If the sleep, he shall do well - Sleep was regarded by the Jews, in sickness, as a favorable symptom; hence it was said among them, "Sleep in sickness is a sign of recovery, because it shows that the violence of the disease has abated" (Lightfoot). This seems to have been the meaning of the disciples. They intimated that if he had this symptom, there was no need of his going into Judea to restore him.
John Gill
11:12 Then said his disciples, Lord, if he sleep,.... Soundly, quietly, and comfortably, and takes rest in it:
he shall do well; or "be saved" from the disease; he will be delivered from it; he will recover out of it; it is a sign the distemper is leaving him, and he is growing better, and will be restored to his health again: the Ethiopic version renders it by many words, "he will be well", and "will awake", and "will live". Sound sleep is a sign of health. This they said to, put off their master from going into Judea, fearing the danger he would be exposed unto.
Robert Jamieson, A. R. Fausset and David Brown
11:12 if he sleep, he shall do well--literally, "be preserved"; that is, recover. "Why then go to Judea?"
11:1311:13: Այլ Յիսուս վասն մահո՛ւն նորա ասէր. նոցա այսպէս թուեցաւ՝ թէ վասն ննջելոյ քնոյ ասէր[1836]։ [1836] Ոմանք. Վասն ննջելոյ քնոյն ասէ։
13. Բայց Յիսուս նրա մահուան մասին էր ասում, մինչդեռ նրանց այնպէս թուաց, թէ նա քնով ննջելու մասին է խօսում:
13 Յիսուս անոր մեռնելուն համար կ’ըսէր, բայց անոնք կը կարծէին թէ քնանալուն մասին կը խօսի։
Այլ Յիսուս վասն մահուն նորա ասէր. նոցա այսպէս թուեցաւ թէ վասն ննջելոյ քնոյն ասէր:

11:13: Այլ Յիսուս վասն մահո՛ւն նորա ասէր. նոցա այսպէս թուեցաւ՝ թէ վասն ննջելոյ քնոյ ասէր[1836]։
[1836] Ոմանք. Վասն ննջելոյ քնոյն ասէ։
13. Բայց Յիսուս նրա մահուան մասին էր ասում, մինչդեռ նրանց այնպէս թուաց, թէ նա քնով ննջելու մասին է խօսում:
13 Յիսուս անոր մեռնելուն համար կ’ըսէր, բայց անոնք կը կարծէին թէ քնանալուն մասին կը խօսի։
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11:1313: Иисус говорил о смерти его, а они думали, что Он говорит о сне обыкновенном.
11:13  εἰρήκει δὲ ὁ ἰησοῦς περὶ τοῦ θανάτου αὐτοῦ. ἐκεῖνοι δὲ ἔδοξαν ὅτι περὶ τῆς κοιμήσεως τοῦ ὕπνου λέγει.
11:13. εἰρήκει (It-had-come-to-have-uttered) δὲ (moreover,"ὁ (the-one) Ἰησοῦς (an-Iesous,"περὶ (about) τοῦ (of-the-one) θανάτου (of-a-death) αὐτοῦ. (of-it) ἐκεῖνοι (The-ones-thither) δὲ (moreover) ἔδοξαν (they-thought-unto) ὅτι (to-which-a-one) περὶ (about) τῆς (of-the-one) κοιμήσεως (of-a-reposing) τοῦ (of-the-one) ὕπνου (of-a-sleep) λέγει. (it-fortheth)
11:13. dixerat autem Iesus de morte eius illi autem putaverunt quia de dormitione somni diceretBut Jesus spoke of his death: and they thought that he spoke of the repose of sleep.
13. Now Jesus had spoken of his death: but they thought that he spake of taking rest in sleep.
11:13. But Jesus had spoken about his death. Yet they thought that he spoke about the repose of sleep.
11:13. Howbeit Jesus spake of his death: but they thought that he had spoken of taking of rest in sleep.
Howbeit Jesus spake of his death: but they thought that he had spoken of taking of rest in sleep:

13: Иисус говорил о смерти его, а они думали, что Он говорит о сне обыкновенном.
11:13  εἰρήκει δὲ ὁ ἰησοῦς περὶ τοῦ θανάτου αὐτοῦ. ἐκεῖνοι δὲ ἔδοξαν ὅτι περὶ τῆς κοιμήσεως τοῦ ὕπνου λέγει.
11:13. dixerat autem Iesus de morte eius illi autem putaverunt quia de dormitione somni diceret
But Jesus spoke of his death: and they thought that he spoke of the repose of sleep.
11:13. But Jesus had spoken about his death. Yet they thought that he spoke about the repose of sleep.
11:13. Howbeit Jesus spake of his death: but they thought that he had spoken of taking of rest in sleep.
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John Gill
11:13 Howbeit Jesus spake of his death,.... Under the figurative phrase of sleeping:
but they thought that he had spoken of taking of rest in sleep; in a literal and natural sense.
11:1411:14: Յայնժամ ասէ ցնոսա Յիսուս՝ յայտնապէս. Ղ՚ազարոս մեռաւ.
14. Այն ժամանակ Յիսուս նրանց յայտնապէս ասաց. «Ղազարոսը մեռաւ.
14 Այն ատեն Յիսուս յայտնապէս ըսաւ անոնց. «Ղազարոս մեռաւ
Յայնժամ ասէ ցնոսա Յիսուս յայտնապէս. Ղազարոս մեռաւ:

11:14: Յայնժամ ասէ ցնոսա Յիսուս՝ յայտնապէս. Ղ՚ազարոս մեռաւ.
14. Այն ժամանակ Յիսուս նրանց յայտնապէս ասաց. «Ղազարոսը մեռաւ.
14 Այն ատեն Յիսուս յայտնապէս ըսաւ անոնց. «Ղազարոս մեռաւ
zohrab-1805▾ eastern-1994▾ western am▾
11:1414: Тогда Иисус сказал им прямо: Лазарь умер;
11:14  τότε οὗν εἶπεν αὐτοῖς ὁ ἰησοῦς παρρησίᾳ, λάζαρος ἀπέθανεν,
11:14. τότε (To-the-one-which-also) οὖν (accordingly) εἶπεν (it-had-said) αὐτοῖς (unto-them,"ὁ (the-one) Ἰησοῦς (an-Iesous,"παρρησίᾳ (Unto-an-all-uttering-unto) Λάζαρος (a-Lazaros) ἀπέθανεν, (it-had-died-off,"
11:14. tunc ergo dixit eis Iesus manifeste Lazarus mortuus estThen therefore Jesus said to them plainly: Lazarus is dead.
14. Then Jesus therefore said unto them plainly, Lazarus is dead.
11:14. Therefore, Jesus then said to them plainly, “Lazarus has died.
11:14. Then said Jesus unto them plainly, Lazarus is dead.
Then said Jesus unto them plainly, Lazarus is dead:

14: Тогда Иисус сказал им прямо: Лазарь умер;
11:14  τότε οὗν εἶπεν αὐτοῖς ὁ ἰησοῦς παρρησίᾳ, λάζαρος ἀπέθανεν,
11:14. tunc ergo dixit eis Iesus manifeste Lazarus mortuus est
Then therefore Jesus said to them plainly: Lazarus is dead.
11:14. Therefore, Jesus then said to them plainly, “Lazarus has died.
11:14. Then said Jesus unto them plainly, Lazarus is dead.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:14: plainly: Joh 10:24, Joh 16:25, Joh 16:29
John Gill
11:14 Then said Jesus unto them plainly,.... Without a figure, when he perceived they did not understand him, and yet it was a very easy and usual metaphor which he had made use of; but such was the present stupidity of their minds, that they did not take in his meaning: wherefore, without reproaching them with it, he said to them in so many words,
Lazarus is dead. The Persic version reads, "Lazarus is dead indeed", as he really was.
Robert Jamieson, A. R. Fausset and David Brown
11:14 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 Mt 16:11."
11:1511:15: եւ ես ուրա՛խ եմ վասն ձեր, զի դուք հաւատասջիք ինձ, զի ես չէի՛ անդ. բայց արդ եկայք երթիցո՛ւք առ նա։
15. բայց ես ուրախ եմ ձեզ համար, որ այնտեղ չէի. որպէսզի դուք ինձ հաւատաք: Արդ, եկէ՛ք գնանք նրա մօտ»:
15 Եւ ես ուրախ եմ ձեզի համար որ հոն չէի, որպէս զի դուք հաւատաք. բայց եկէ՛ք երթանք անոր»։
եւ ես ուրախ եմ վասն ձեր, զի դուք հաւատասջիք [60]ինձ, զի ես չէի անդ. բայց արդ եկայք երթիցուք առ նա:

11:15: եւ ես ուրա՛խ եմ վասն ձեր, զի դուք հաւատասջիք ինձ, զի ես չէի՛ անդ. բայց արդ եկայք երթիցո՛ւք առ նա։
15. բայց ես ուրախ եմ ձեզ համար, որ այնտեղ չէի. որպէսզի դուք ինձ հաւատաք: Արդ, եկէ՛ք գնանք նրա մօտ»:
15 Եւ ես ուրախ եմ ձեզի համար որ հոն չէի, որպէս զի դուք հաւատաք. բայց եկէ՛ք երթանք անոր»։
zohrab-1805▾ eastern-1994▾ western am▾
11:1515: и радуюсь за вас, что Меня не было там, дабы вы уверовали; но пойдем к нему.
11:15  καὶ χαίρω δι᾽ ὑμᾶς, ἵνα πιστεύσητε, ὅτι οὐκ ἤμην ἐκεῖ· ἀλλὰ ἄγωμεν πρὸς αὐτόν.
11:15. καὶ (and) χαίρω (I-joy) δι' (through) ὑμᾶς, (to-ye,"ἵνα (so) πιστεύσητε, (ye-might-have-trusted-of,"ὅτι (to-which-a-one) οὐκ (not) ἤμην ( I-was ) ἐκεῖ: (thither,"ἀλλὰ (other) ἄγωμεν (we-might-lead) πρὸς (toward) αὐτόν. (to-it)
11:15. et gaudeo propter vos ut credatis quoniam non eram ibi sed eamus ad eumAnd I am glad, for your sakes; that I was not there, that you may believe. But, let us go to him.
15. And I am glad for your sakes that I was not there, to the intent ye may believe; nevertheless let us go unto him.
11:15. And I am glad for your sake that I was not there, so that you may believe. But let us go to him.”
11:15. And I am glad for your sakes that I was not there, to the intent ye may believe; nevertheless let us go unto him.
And I am glad for your sakes that I was not there, to the intent ye may believe; nevertheless let us go unto him:

15: и радуюсь за вас, что Меня не было там, дабы вы уверовали; но пойдем к нему.
11:15  καὶ χαίρω δι᾽ ὑμᾶς, ἵνα πιστεύσητε, ὅτι οὐκ ἤμην ἐκεῖ· ἀλλὰ ἄγωμεν πρὸς αὐτόν.
11:15. et gaudeo propter vos ut credatis quoniam non eram ibi sed eamus ad eum
And I am glad, for your sakes; that I was not there, that you may believe. But, let us go to him.
11:15. And I am glad for your sake that I was not there, so that you may believe. But let us go to him.”
11:15. And I am glad for your sakes that I was not there, to the intent ye may believe; nevertheless let us go unto him.
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Adam Clarke: Commentary on the Bible - 1831
11:15: I am glad for your sakes that I was not there - "I tell you plainly, Lazarus is dead: and I am glad I was not there - if I had been, I should have been prevailed on to have healed him almost as soon as he fell sick, and I should not have had so striking an occasion to manifest the glory of God to you, and to establish you in the faith." It was a miracle to discover that Lazarus was dead, as no person had come to announce it. It was a greater miracle to raise a dead man than to cure a sick man. And it was a still greater miracle, to raise one that was three or four days buried, and in whose body putrefaction might have begun to take place, than to raise one that was but newly dead. See Joh 11:39.
Albert Barnes: Notes on the Bible - 1834
11:15: I am glad ... - The meaning of this verse may be thus expressed: "If I had been there during his sickness, the entreaties of his sisters and friends would have pRev_ailed with me to restore him to health. I could not have refused them without appearing to be unkind. Though a restoration to health would have been a miracle, and sufficient to convince you, yet the miracle of raising him after being four days dead will be far more impressive, and on that account I rejoice that an opportunity is thus given so strikingly to confirm your faith."
To the intent - To furnish you evidence on which you might be established in the belief that I am the Messiah.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:15: I am glad: Joh 11:35, Joh 11:36
for: Joh 12:30, Joh 17:19; Gen 26:24, Gen 39:5; Psa 105:14; Isa 54:15, Isa 65:8; Co2 4:15; Ti2 2:10
to: Joh 11:4, Joh 2:11, Joh 14:10, Joh 14:11; Jo1 5:13
John Gill
11:15 And I am glad for your sakes that I was not there,.... At Bethany, before he died, or when he died; because he might have been prevailed upon through the solicitations of his dear friends, Mary and Martha, and through tender affection to Lazarus, to have prevented his death, by rebuking the distemper, and restoring him to health, or to have raised him immediately as soon as he was dead; and in either case the miracle would not have been so illustrious, nor have been such a means of confirming the faith of his disciples, as now it would be:
to the intent ye may believe; more strongly, that he was the Son of God, and true Messiah:
nevertheless, let us go unto him; to Lazarus, to the grave where he lies: the Syriac version reads, "let us go there"; to Bethany, where he lived, and died, and now lay interred.
Robert Jamieson, A. R. Fausset and David Brown
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).
11:1611:16: Ասէ Թովմաս՝ անուանեալն Երկուորեակ՝ ցաշակերտակի՛ցսն. Ա՛ւն եկա՛յք եւ մեք՝ զի ընդ նմա՛ մեռցուք։
16. Թովմասը, որ Երկուորեակ էր կոչւում, աշակերտակիցներին ասաց. «Եկէ՛ք մենք էլ գնանք, որ նրա հետ մեռնենք»:
16 Թովմաս, որ Երկուորեակ կը կոչուէր, ըսաւ իր աշակերտակիցներուն. «Մե՛նք ալ երթանք, որպէս զի անոր հետ մեռնինք»։
Ասէ Թովմաս, անուանեալն Երկուորեակ, ցաշակերտակիցսն. Օն, եկայք եւ մեք զի ընդ նմա մեռցուք:

11:16: Ասէ Թովմաս՝ անուանեալն Երկուորեակ՝ ցաշակերտակի՛ցսն. Ա՛ւն եկա՛յք եւ մեք՝ զի ընդ նմա՛ մեռցուք։
16. Թովմասը, որ Երկուորեակ էր կոչւում, աշակերտակիցներին ասաց. «Եկէ՛ք մենք էլ գնանք, որ նրա հետ մեռնենք»:
16 Թովմաս, որ Երկուորեակ կը կոչուէր, ըսաւ իր աշակերտակիցներուն. «Մե՛նք ալ երթանք, որպէս զի անոր հետ մեռնինք»։
zohrab-1805▾ eastern-1994▾ western am▾
11:1616: Тогда Фома, иначе называемый Близнец, сказал ученикам: пойдем и мы умрем с ним.
11:16  εἶπεν οὗν θωμᾶς ὁ λεγόμενος δίδυμος τοῖς συμμαθηταῖς, ἄγωμεν καὶ ἡμεῖς ἵνα ἀποθάνωμεν μετ᾽ αὐτοῦ.
11:16. εἶπεν (It-had-said) οὖν (accordingly,"Θωμᾶς (a-Thomas) ὁ (the-one) λεγόμενος (being-forthed) Δίδυμος (a-Didumos,"τοῖς (unto-the-ones) συνμαθηταῖς (unto-learners-together,"Ἄγωμεν (We-might-lead) καὶ (and) ἡμεῖς (we,"ἵνα (so) ἀποθάνωμεν (we-might-have-had-died-off) μετ' (with) αὐτοῦ. (of-it)
11:16. dixit ergo Thomas qui dicitur Didymus ad condiscipulos eamus et nos ut moriamur cum eoThomas therefore, who is called Didymus, said to his fellow disciples: Let us also go, that we may die with him.
16. Thomas therefore, who is called Didymus, said unto his fellow-disciples, Let us also go, that we may die with him.
11:16. And then Thomas, who is called the Twin, said to his fellow disciples, “Let us go, too, so that we may die with him.”
11:16. Then said Thomas, which is called Didymus, unto his fellowdisciples, Let us also go, that we may die with him.
Then said Thomas, which is called Didymus, unto his fellowdisciples, Let us also go, that we may die with him:

16: Тогда Фома, иначе называемый Близнец, сказал ученикам: пойдем и мы умрем с ним.
11:16  εἶπεν οὗν θωμᾶς ὁ λεγόμενος δίδυμος τοῖς συμμαθηταῖς, ἄγωμεν καὶ ἡμεῖς ἵνα ἀποθάνωμεν μετ᾽ αὐτοῦ.
11:16. dixit ergo Thomas qui dicitur Didymus ad condiscipulos eamus et nos ut moriamur cum eo
Thomas therefore, who is called Didymus, said to his fellow disciples: Let us also go, that we may die with him.
11:16. And then Thomas, who is called the Twin, said to his fellow disciples, “Let us go, too, so that we may die with him.”
11:16. Then said Thomas, which is called Didymus, unto his fellowdisciples, Let us also go, that we may die with him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16: Но Фома не поверил успокоительным словам Господа. Евангелист при этом замечает, что прозвище Фомы было близнец или, правильнее, человек двоящейся природы (DidumoV - от duo = два) живущий в постоянных переходах от одного настроения к другому (ср. выражение diyucoV у Иак. 1:8: - человек с двоящимися мыслями или у Мф. 14:31: dustazwn - маловерный). Он следует за Христом как Его апостол, и в то же время не доверяет тому, чтобы Христос в это путешествие в Иудею мог благополучно избавить от опасности и Себя и Своих учеников. "Пойдем, и мы умрем с ним" ("чтобы и нам умереть с ним". - Иоанн Златоуст). Он хочет сказать, что там, в Иудее, их всех ожидает смерть, что они умрут, как умер Лазарь (с ним). Он, конечно, находится под влиянием той мысли, что Христос не смог исцелить болезнь Лазаря, а о делах Христа, совершенных раньше (Мф. 9:18-25; Лк. 7:11-17), а также и о Его обещаниях (5:21-29) он как будто совсем забыл. Такое же недоверие к силе Христовой Фома проявил и после, когда ему было сообщено о воскресении Самого Христа (20:24).
Adam Clarke: Commentary on the Bible - 1831
11:16: Thomas, which is called Didymus - Thomas, or תאום Thaom, was his Hebrew name, and signifies a twin - one who had a brother or a sister born with him at the same time: Didymus, Διδυμος, is a literal translation of the Hebrew word into Greek. In Gen 25:24, Esau and Jacob are called תומים thomeem, twins; Septuag. διδυμα, from διδυμος, a twin - from the Anglo-Saxon, to double.
Let us also go, that we may die with him - That is, "Seeing we cannot dissuade our Lord from going, and his death is likely to be the inevitable consequence, let us give him the fullest proof we can of our love, by going and suffering death with him." Some think Thomas spoke these words peevishly, and that they should be translated thus, Must we also go, and expose ourselves to destruction with him? which is as much as to say: "If he will obstinately go and risk his life in so imminent a danger, let us act with more prudence and caution." But I think the first sense is to be preferred. When a matter is spoken which concerns the moral character of a person, and which may be understood in a good and a bad sense, that sense which is most favorable to the person should certainly be adopted. This is taking things by the best handle, and both justice and mercy require it. The conduct of most men widely differs from this: of such an old proverb says, "They feed like the flies - pass over all a man's whole parts, to light upon his sores."
Albert Barnes: Notes on the Bible - 1834
11:16: Thomas, which is called Didymus - These names express the same thing. One is Hebrew and the other Greek. The name means a twin.
Die with him - It has been much doubted by critics whether the word him refers to Lazarus or to Jesus. They who refer it to Lazarus suppose this to be the meaning: "Let us go and die, for what have we to hope for if Jesus returns into Judea? Lately they attempted to stone him, and now they will put him to death, and we also, like Lazarus, shall be dead." This expression, is supposed to be added by John to show the slowness with which Thomas believed, and his readiness to doubt without the fullest evidence. See Joh 20:25. Others suppose, probably more correctly, that it refers to Jesus: "He is about to throw himself into danger. The Jews lately sought his life, and will again. They will put him to death. But let us not forsake him. Let us attend him and die with him." It may be remarked that this, not less than the other mode of interpretation, expresses the doubts of Thomas about the miracle which Jesus was about to work.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:16: Thomas: Joh 20:24-29, Joh 21:2; Mat 10:3; Mar 3:18; Luk 6:15
Let: Joh 11:8, Joh 13:37; Mat 26:35; Luk 22:33
John Gill
11:16 Then said Thomas, who is called Didymous,.... The former was his Hebrew name, and the latter his Greek name, and both signify a twin; and perhaps he may be so called because he was one:
the same said unto his fellow disciples; the other eleven; though the Ethiopic version reads, "to the next of the disciples"; as if he addressed himself only to one of them, to him that was nearest to him:
let us also go, that we may die with him; either with Lazarus, as some think, or rather with Christ; for he, and the rest of the disciples, imagined that Christ, by returning to Judea, would be in great danger of losing his life; yea, by this expression they seem to be positive in it, that it was a matter out of question with them, that he would die, should be venture there again: and therefore Thomas stirs up his fellow disciples to go along with him, and die altogether; signifying, that they should have but little comfort when he was taken from them: but both Thomas, and the rest, were differently minded, when Christ was apprehended, for they all forsook him and fled, and provided for their own safety, and left him to die alone, Mt 26:56.
John Wesley
11:16 Thomas in Hebrew, as Didymus in Greek, signifies a twin. With him - With Jesus, whom he supposed the Jews would kill. It seems to be the language of despair.
Robert Jamieson, A. R. Fausset and David Brown
11:16 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 Jn 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 (Jn 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.
11:1711:17: Եկն Յիսուս՝ եգիտ զնա չորեքօրեա՛յ ՚ի գերեզմանի[1837]։ [1837] Ոմանք. Եկն Յիսուս եւ եգիտ զնա։
17. Յիսուս եկաւ, նրան գտաւ չորս օրից ի վեր գերեզմանի մէջ:
17 Յիսուս երբ գնաց, գտաւ որ անիկա արդէն չորս օրուան գերեզմանը դրուած էր։
Եկն Յիսուս, եգիտ զնա չորեքօրեայ ի գերեզմանի:

11:17: Եկն Յիսուս՝ եգիտ զնա չորեքօրեա՛յ ՚ի գերեզմանի[1837]։
[1837] Ոմանք. Եկն Յիսուս եւ եգիտ զնա։
17. Յիսուս եկաւ, նրան գտաւ չորս օրից ի վեր գերեզմանի մէջ:
17 Յիսուս երբ գնաց, գտաւ որ անիկա արդէն չորս օրուան գերեզմանը դրուած էր։
zohrab-1805▾ eastern-1994▾ western am▾
11:1717: Иисус, придя, нашел, что он уже четыре дня в гробе.
11:17  ἐλθὼν οὗν ὁ ἰησοῦς εὖρεν αὐτὸν τέσσαρας ἤδη ἡμέρας ἔχοντα ἐν τῶ μνημείῳ.
11:17. Ἐλθὼν (Having-had-came) οὖν (accordingly,"ὁ (the-one) Ἰησοῦς (an-Iesous,"εὗρεν (it-had-found) αὐτὸν (to-it) τέσσαρας ( to-four ) ἤδη (which-then) ἡμέρας (to-days) ἔχοντα (to-holding) ἐν (in) τῷ (unto-the-one) μνημείῳ. (unto-a-rememberlet-of)
11:17. venit itaque Iesus et invenit eum quattuor dies iam in monumento habentemJesus therefore came: and found that he had been four days already in the grave.
17. So when Jesus came, he found that he had been in the tomb four days already.
11:17. And so Jesus went. And he found that he had already been in the tomb for four days.
11:17. Then when Jesus came, he found that he had [lain] in the grave four days already.
Then when Jesus came, he found that he had [lain] in the grave four days already:

17: Иисус, придя, нашел, что он уже четыре дня в гробе.
11:17  ἐλθὼν οὗν ὁ ἰησοῦς εὖρεν αὐτὸν τέσσαρας ἤδη ἡμέρας ἔχοντα ἐν τῶ μνημείῳ.
11:17. venit itaque Iesus et invenit eum quattuor dies iam in monumento habentem
Jesus therefore came: and found that he had been four days already in the grave.
11:17. And so Jesus went. And he found that he had already been in the tomb for four days.
11:17. Then when Jesus came, he found that he had [lain] in the grave four days already.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17: - 18: Когда Господь прибыл в Вифанию, тут уже находилось много иудеев, пришедших, согласно обычаю, утешать осиротевших женщин и их скорби. От Иерусалима до Вифании было недалеко - всего около 15-ти стадий (стадия - 88: сажен), т. е. около трех верст. Из того, что в Вифанию пришло много посетителей, можно заключать, что семья Лазаря была не бедная и пользовалась уважением. Плач же об умершем и утешение сирот приходящими знакомыми и родными продолжалось обыкновенно в течение семи дней. Из этих семи дней четыре уже прошли, когда Христос прибыл в Вифанию.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
17 Then when Jesus came, he found that he had lain in the grave four days already. 18 Now Bethany was nigh unto Jerusalem, about fifteen furlongs off: 19 And many of the Jews came to Martha and Mary, to comfort them concerning their brother. 20 Then Martha, as soon as she heard that Jesus was coming, went and met him: but Mary sat still in the house. 21 Then said Martha unto Jesus, Lord, if thou hadst been here, my brother had not died. 22 But I know, that even now, whatsoever thou wilt ask of God, God will give it thee. 23 Jesus saith unto her, Thy brother shall rise again. 24 Martha saith unto him, I know that he shall rise again in the resurrection at the last day. 25 Jesus said unto her, I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live: 26 And whosoever liveth and believeth in me shall never die. Believest thou this? 27 She saith unto him, Yea, Lord: I believe that thou art the Christ, the Son of God, which should come into the world. 28 And when she had so said, she went her way, and called Mary her sister secretly, saying, The Master is come, and calleth for thee. 29 As soon as she heard that, she arose quickly, and came unto him. 30 Now Jesus was not yet come into the town, but was in that place where Martha met him. 31 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. 32 Then when Mary was come where Jesus was, and saw him, she fell down at his feet, saying unto him, Lord, if thou hadst been here, my brother had not died.

The matter being determined, that Christ will go to Judea, and his disciples with him, they address themselves to their journey; in this journey some circumstances happened which the other evangelists record, as the healing of the blind man at Jericho, and the conversion of Zaccheus. We must not reckon ourselves out of our way, while we are in the way of doing good; nor be so intent upon one good office as to neglect another.

At length, he comes near to Bethany, which is said to be about fifteen furlongs from Jerusalem, about two measured miles, v. 18. Notice is taken of this, that this miracle was in effect wrought in Jerusalem, and so was put to her score. Christ's miracles in Galilee were more numerous, but those in or near Jerusalem were more illustrious; there he healed one that had been diseased thirty-eight years, another that had been blind from his birth, and raised one that had been dead four days. To Bethany Christ came, and observe,

I. What posture he found his friends there in. When he had been last with them it is probable that he left them well, in health and joy; but when we part from our friends (though Christ knew) we know not what changes may affect us or them before we meet again.

1. He found his friend Lazarus in the grave, v. 17. When he came near the town, probably by the burying-place belonging to the town, he was told by the neighbours, or some persons whom he met, that Lazarus had been four days buried. Some think that Lazarus died the same day that the messenger came to Jesus with the tidings of his sickness, and so reckon two days for his abode in the same place and two days for his journey. I rather think that Lazarus died at the very instant that Jesus, "Our friend sleepeth, he is now newly fallen asleep;" and that the time between his death and burial (which among the Jews was but short), with the four days of his lying in the grave, was taken up in this journey; for Christ travelled publicly, as appears by his passing through Jericho, and his abode at Zaccheus's house took up some time. Promised salvations, though they always come surely, yet often come slowly.

2. He found his friends that survived in grief. Martha and Mary were almost swallowed up with sorrow for the death of their brother, which is intimated where it is said that many of the Jews came to Martha and Mary to comfort them. Note, (1.) Ordinarily, where death is there are mourners, especially when those that were agreeable and amiable to their relations, and serviceable to their generation, are taken away. The house where death is called the house of mourning, Eccl. vii. 2. When man goes to his long home the mourners go about the streets (Eccl. xii. 5), or rather sit alone, and keep silence. Here was Martha's house, a house where the fear of God was, and on which his blessing rested, yet made a house of mourning. Grace will keep sorrow from the heart (ch. xiv. 1), not from the house. (2.) Where there are mourners there ought to be comforters. It is a duty we owe to those that are in sorrow to mourn with them, and to comfort them; and our mourning with them will be some comfort to them. When we are under the present impressions of grief, we are apt to forget those things which would minister comfort to us, and therefore have need of remembrancers. It is a mercy to have remembrancers when we are in sorrow, and our duty to be remembrancers to those who are in sorrow. The Jewish doctors laid great stress upon this, obliging their disciples to make conscience of comforting the mourners after the burial of the dead. They comforted them concerning their brother, that is, by speaking to them of him, not only of the good name he left behind, but of the happy state he was gone to. When godly relations and friends are taken from us, whatever occasion we have to be afflicted concerning ourselves, who are left behind and miss them, we have reason to be comforted concerning those who are gone before us to a happiness where they have no need of us. This visit which the Jews made to Martha and Mary is an evidence that they were persons of distinction, and made a figure; as also that they behaved obligingly to all; so that though they were followers of Christ, yet those who had no respect for him were civil to them. There was also a providence in it, that so many Jews, Jewish ladies it is probable, should come together, just at this time, to comfort the mourners, that they might be unexceptionable witnesses of the miracle, and see what miserable comforters they were, in comparison with Christ. Christ did not usually send for witnesses to his miracles, and yet had none been by but relations this would have been excepted against; therefore God's counsel so ordered it that these should come together accidentally, to bear their testimony to it, that infidelity might stop her mouth.

II. What passed between him and his surviving friends at this interview. When Christ defers his visits for a time they are thereby made the more acceptable, much the more welcome; so it was here. His departures endear his returns, and his absence teaches us how to value his presence. We have here,

1. The interview between Christ and Martha.

(1.) We are told that she went and met him, v. 20. [1.] It should seem that Martha was earnestly expecting Christ's arrival, and enquiring for it. Either she had sent out messengers, to bring her tidings of his first approach, or she had often asked, Saw you him whom my soul loveth? so that the first who discovered him ran to her with the welcome news. However it was, she heard of his coming before he arrived. She had waited long, and often asked, Is he come? and could hear no tidings of him; but long-looked-for came at last. At the end the vision will speak, and not lie. [2.] Martha, when the good news was brought that Jesus was coming, threw all aside, and went and met him, in token of a most affectionate welcome. She waived all ceremony and compliment to the Jews who came to visit her, and hastened to go and meet Jesus. Note, When God by his grace or providence is coming towards us in ways of mercy and comfort, we should go forth by faith, hope, and prayer to meet him. Some suggest that Martha went out of the town to meet Jesus, to let him know that there were several Jews in the house, who were no friends to him, that if he pleased he might keep out of the way of them. [3.] When Martha went to meet Jesus, Mary sat still in the house. Some think she did not hear the tidings, being in her drawing-room, receiving visits of condolence, while Martha who was busied in the household-affairs had early notice of it. Perhaps Martha would not tell her sister that Christ was coming, being ambitious of the honour of receiving him first. Sancta est prudentia clam fratribus clam parentibus ad Christum esse conferre--Holy prudence conducts us to Christ, while brethren and parents know not what we are doing.--Maldonat. in locum. Others think she did hear that Christ was come, but was so overwhelmed with sorrow that she did not care to stir, choosing rather to indulge her sorrow, and to sit poring upon her affliction, and saying, I do well to mourn. Comparing this story with that in Luke x. 38, &c., we may observe the different tempers of these two sisters, and the temptations and advantages of each. Martha's natural temper was active and busy; she loved to be here and there, and at the end of every thing; and this had been a snare to her when by it she was not only careful and cumbered about many things, but hindered from the exercises of devotion: but now in a day of affliction this active temper did her a kindness, kept the grief from her heart, and made her forward to meet Christ, and so she received comfort from him the sooner. On the other hand, Mary's natural temper was contemplative and reserved. This had been formerly an advantage to her, when it placed her Christ's feet, to hear his word, and enabled her there to attend upon him without those distractions with which Martha was cumbered; but now in the day of affliction that same temper proved a snare to her, made her less able to grapple with her grief, and disposed her to melancholy: But Mary sat still in the house. See here how much it will be our wisdom carefully to watch against the temptations, and improve the advantages, of our natural temper.

(2.) Here is fully related the discourse between Christ and Martha.

[1.] Martha's address to Christ, v. 21, 22.

First, She complains of Christ's long absence and delay. She said it, not only with grief for the death of her brother, but with some resentment of the seeming unkindness of the Master: Lord if you hadst been here, my brother had not died. Here is, 1. Some evidence of faith. She believed Christ's power, that, though her brother's sickness was very grievous, yet he could have cured it, and so have prevented his death. She believed his pity, that if he had but seen Lazarus in his extreme illness, and his dear relations all in tears about him, he would have had compassion, and have prevented so sad a breach, for his compassions fail not. But, 2. Here are sad instances of unbelief. Her faith was true, but weak as a bruised reed, for she limits the power of Christ, in saying, If thou hadst been here; whereas she ought to have known that Christ could cure at a distance, and that his gracious operations were not limited to his bodily presence. She reflects likewise upon the wisdom and kindness of Christ, that he did not hasten to them when they sent for him, as if he had not timed his business well, and now might as well have staid away, and not have come at all, as to come too late; and, as for any help now, she can scarcely entertain the thought of it.

Secondly, Yet she corrects and comforts herself with the thoughts of the prevailing interest Christ had in heaven; at least, she blames herself for blaming her Master, and for suggesting that he comes too late: for I know that even now, desperate as the case is, whatsoever thou wilt ask of God, God will give it to thee. Observe, 1. How willing her hope was. Though she had not courage to ask of Jesus that he should raise him to life again, there having been no precedent as yet of any one raised to life that had been so long dead, yet, like a modest petitioner, she humbly recommends the case to the wise and compassionate consideration of the Lord Jesus. When we know not what in particular to ask or expect, let us in general refer ourselves to God, let him do as seemeth him good. Judicii tui est, non præsumptionis meæ--I leave it to thy judgment, not to my presumption.--Aug. in locum. When we know not what to pray for, it is our comfort that the great Intercessor knows what to ask for us, and is always heard. 2. How weak her faith was. She should have said, "Lord, thou canst do whatsoever thou wilt;" but she only says, "Thou canst obtain whatsoever thou prayest for." She had forgotten that the Son had life in himself, that he wrought miracles by his own power. Yet both these considerations must be taken in for the encouragement of our faith and hope, and neither excluded: the dominion Christ has on earth and his interest and intercession in heaven. He has in the one hand the golden sceptre, and in the other the golden censer; his power is always predominant, his intercession always prevalent.

[2.] The comfortable word which Christ gave to Martha, in an answer to her pathetic address (v. 23): Jesus saith unto her, Thy brother shall rise again. Martha, in her complaint, looked back, reflecting with regret that Christ was not there, for then, thinks she, my brother had been now alive. We are apt, in such cases, to add to our own trouble, by fancying what might have been. "If such a method had been taken, such a physician employed, my friend had not died;" which is more than we know: but what good does this do? When God's will is done, our business is to submit to him. Christ directs Martha, and us in her, to look forward, and to think what shall be, for that is a certainty, and yields sure comfort: Thy brother shall rise again. First, This was true of Lazarus in a sense peculiar to him: he was now presently to be raised; but Christ speaks of it in general as a thing to be done, not which he himself would do, so humbly did our Lord Jesus speak of what he did. He also expresses it ambiguously, leaving her uncertain at first whether he would raise him presently or not till the last day, that he might try her faith and patience. Secondly, It is applicable to all the saints, and their resurrection at the last day. Note, It is a matter of comfort to us, when we have buried our godly friends and relations, to think that they shall rise again. As the soul at death is not lost, but gone before, so the body is not lost, but laid up. Think you hear Christ saying, "Thy parent, thy child, thy yoke-fellow, shall rise again; these dry bones shall live."

[3.] The faith which Martha mixed with this word, and the unbelief mixed with this faith, v. 24.

First, She accounts it a faithful saying that he shall rise again at the last day. Though the doctrine of the resurrection was to have its full proof from Christ's resurrection, yet, as it was already revealed, she firmly believed it, Acts xxiv. 15. 1. That there shall be a last day, with which all the days of time shall be numbered and finished. 2. That there shall be a general resurrection at that day, when the earth and sea shall give up their dead. 3. That there shall be a particular resurrection of each one: "I know that I shall rise again, and this and the other relation that was dear to me." As bone shall return to his bone in that day, so friend to his friend.

Secondly, Yet she seems to think this saying not so well worthy of all acceptation as really it was: "I know he shall rise again at the last day; but what are we the better for that now?" As if the comforts of the resurrection to eternal life were not worth speaking of, or yielded not satisfaction sufficient to balance her affliction. See our weakness and folly, that we suffer present sensible things to make a deeper impression upon us, both of grief and joy, than those things which are the objects of faith. I know that he shall rise again at the last day; and is not this enough? She seems to think it is not. Thus, by our discontent under present crosses, we greatly undervalue our future hopes, and put a slight upon them, as if not worth regarding.

[4.] The further instruction and encouragement which Jesus Christ gave her; for he will not quench the smoking flax nor break the bruised reed. He said to her, I am the resurrection and the life, v. 25, 26. Two things Christ possesses her with the belief of, in reference to the present distress; and they are the things which our faith should fasten upon in the like cases.

First, The power of Christ, his sovereign power: I am the resurrection and the life, the fountain of life, and the head and author of the resurrection. Martha believed that at his prayer God would give any thing, but he would have her know that by his word he could work anything. Martha believed a resurrection at the last day; Christ tells her that he had that power lodged in his own hand, that the dead were to hear his voice (ch. v. 25), whence it was easy to infer, He that could raise a world of men that had been dead many ages could doubtless raise one man that had been dead but four days. Note, It is an unspeakable comfort to all good Christians that Jesus Christ is the resurrection and the life, and will be so to them. Resurrection is a return to life; Christ is the author of that return, and of that life to which it is a return. We look for the resurrection of the dead and the life of the world to come, and Christ is both; the author and principle of both, and the ground of our hope of both.

Secondly, The promises of the new covenant, which give us further ground of hope that we shall live. Observe,

a. To whom these promises are made--to those that believe in Jesus Christ, to those that consent to, and confide in, Jesus Christ as the only Mediator of reconciliation and communion between God and man, that receive the record God has given in his word concerning his Son, sincerely comply with it, and answer all the great intentions of it. The condition of the latter promise is thus expressed: Whosoever liveth and believeth in me, which may be understood, either, (a.) Of natural life: Whosoever lives in this world, whether he be Jew or Gentile, wherever he lives, if he believe in Christ, he shall live by him. Yet it limits the time: Whoever during life, while he is here in this state of probation, believes in me, shall be happy in me, but after death it will be too late. Whoever lives and believes, that is, lives by faith (Gal. ii. 20), has a faith that influences his conversation. Or, (b.) Of spiritual life: He that lives and believes is he that by faith is born again to a heavenly and divine life, to whom to live is Christ--that makes Christ the life of his soul.

b. What the promises are (v. 25): Though he die, yet shall he live, nay, he shall never die, v. 26. Man consists of body and soul, and provision is made for the happiness of both.

(a.) For the body; here is the promise of a blessed resurrection. Though the body be dead because of sin (there is no remedy but it will die), yet it shall live again. All the difficulties that attend the state of the dead are here overlooked, and made nothing of. Though the sentence of death was just, though the effects of death be dismal, though the bands of death be strong, though he be dead and buried, dead and putrefied, though the scattered dust be so mixed with common dust that no art of man can distinguish, much less separate them, put the case as strongly as you will on that side, yet we are sure that he shall live again: the body shall be raised a glorious body.

(b.) For the soul; here is the promise of a blessed immortality. He that liveth and believeth, who, being united to Christ by faith, lives spiritually by virtue of that union, he shall never die. That spiritual life shall never be extinguished, but perfected in eternal life. As the soul, being in its nature spiritual, is therefore immortal; so if by faith it live a spiritual life, consonant to its nature, its felicity shall be immortal too. It shall never die, shall never be otherwise than easy and happy, and there is not any intermission or interruption of its life, as there is of the life of the body. The mortality of the body shall at length be swallowed up of life; but the life of the soul, the believing soul, shall be immediately at death swallowed up of immortality. He shall not die, eis ton aiona, for ever--Non morietur in æternum; so Cyprian quotes it. The body shall not be for ever dead in the grave; it dies (like the two witnesses) but for a time, times, and the dividing of time; and when time shall be no more, and all the divisions of it shall be numbered and finished, a spirit of life from God shall enter into it. But this is not all; the souls shall not die that death which is for ever, shall not die eternally, Blessed and holy, that is, blessed and happy, is he that by faith has part in the first resurrection, has part in Christ, who is that resurrection; for on such the second death, which is a death for ever, shall have no power; see ch. vi. 40. Christ asks her, "Believest thou this? Canst thou assent to it with application? Canst thou take my word for it?" Note, When we have read or heard the word of Christ, concerning the great things of the other world, we should seriously put it to ourselves, "Do we believe this, this truth in particular, this which is attended with so many difficulties, this which is suited to my case? Does my belief of it realize it to me, and give my soul an assurance of it, so that I can say not only this I believe, but thus I believe it?" Martha was doting upon her brother's being raised in this world; before Christ gave her hopes of this, he directed her thoughts to another life, another world: "No matter for that, but believest thou this that I tell thee concerning the future state?" The crosses and comforts of this present time would not make such an impression upon us as they do if we did but believe the things of eternity as we ought.

[5.] Martha's unfeigned assent yielded to what Christ said, v. 27. We have here Martha's creed, the good confession she witnessed, the same with that for which Peter was commended (Matt. xvi. 16, 17), and it is the conclusion of the whole matter.

First, Here is the guide of her faith, and that is the word of Christ; without any alteration, exception, or proviso, she takes it entire as Christ had said it: Yea, Lord, whereby she subscribes to the truth of all and every part of that which Christ had promised, in his own sense: Even so. Faith is an echo to divine revelation, returns the same words, and resolves to abide by them: Yea, Lord, As the word did make it so I believe and take it, said queen Elizabeth.

Secondly, The ground of her faith, and that is the authority of Christ; she believes this because she believes that he who saith it is Christ. She has recourse to the foundation for the support of the superstructure. I believe, pepisteuka, "I have believed that thou art Christ, and therefore I do believe this." Observe here,

a. What she believed and confessed concerning Jesus; three things, all to the same effect:-- (a.) That he was the Christ, or Messiah, promised and expected under this name and notion, the anointed one. (b.) That he was the Son of God; so the Messiah was called (Ps. ii. 7), not by office only, but by nature. (c.) That it was he who should come into the world, the ho erchomenos. That blessing of blessings which the church had for so many ages waited for as future, she embraced as present.

b. What she inferred hence, and what she alleged this for. If she admits this, that Jesus is the Christ, there is no difficulty in believing that he is the resurrection and the life; for if he be the Christ, then, (a.) He is the fountain of light and truth, and we may take all his sayings for faithful and divine, upon his own word. If he be the Christ, he is that prophet whom we are to hear in all things. (b.) He is the fountain of life and blessedness, and we may therefore depend upon his ability as well as upon his veracity. How shall bodies, turned to dust, live again? How shall souls, clogged and clouded as ours are, live for ever? We could not believe this, but that we believe him that undertakes it to be the Son of God, who has life in himself, and has it for us.

2. The interview between Christ and Mary the other sister. And here observe,

(1.) The notice which Martha gave her of Christ's coming (v. 28): When she had so said, as one that needed to say no more, she went her way, easy in her mind, and called Mary her sister. [1.] Martha, having received instruction and comfort from Christ herself, called her sister to share with her. Time was when Martha would have drawn Mary from Christ, to come and help her in much serving (Luke x. 40); but, to make her amends for this, here she is industrious to draw her to Christ. [2.] She called her secretly, and whispered it in her ear, because there was company by, Jews, who were no friends to Christ. The saints are called into the fellowship of Jesus Christ by an invitation that is secret and distinguishing, given to them and not to others; they have meat to eat that the world knows not of, joy that a stranger does not intermeddle with. [3.] She called her by order from Christ; he bade her go call her sister. This call that is effectual, whoever brings it, is sent by Christ. The Master is come, and calleth for thee. First, She calls Christ the Master, didaskalos, a teaching master; by that title he was commonly called and known among them. Mr. George Herbert took pleasure in calling Christ, my Master. Secondly, She triumphs in his arrival: The Master is come. He whom we have long wished and waited for, he is come, he is come; this was the best cordial in the present distress. "Lazarus is gone, and our comfort in him is gone; but the Master is come, who is better than the dearest friend, and has that in him which will abundantly make up all our losses. He is come who is our teacher, who will teach us how to get good by our sorrow (Ps. xciv. 12), who will teach, and so comfort." Thirdly, She invites her sister to go and meet him: "He calls for thee, enquires what is become of thee, and would have thee sent for." Note, When Christ our Master comes, he calls for us. He comes in his word and ordinances, calls us to them, calls us by them, calls us to himself. He calls for thee in particular, for thee by name (Ps. xxvii. 8); and, if he call thee, he will cure thee, he will comfort thee.

(2.) The haste which Mary made to Christ upon this notice given her (v. 29): As soon as she heard this good news, that the Master was come, she arose quickly, and came to him. She little thought how near he was to her, for he is often nearer to them that mourn in Zion than they are aware of; but, when she knew how near he was, she started up, and in a transport of joy ran to meet him. The least intimation of Christ's gracious approaches is enough to a lively faith, which stands ready to take the hint, and answer the first call. When Christ was come, [1.] She did not consult the decorum of her mourning, but, forgetting ceremony, and the common usage in such cases, she ran through the town, to meet Christ. Let no nice punctilios of decency and honour deprive us at any time of opportunities of conversing with Christ. [2.] She did not consult her neighbours, the Jews that were with her, comforting her; she left them all, to come to him, and did not only not ask their advice, but not so much as ask their leave, or beg their pardon for her rudeness.

(3.) We are told (v. 30) where she found the Master; he was not yet come into Bethany, but was at the town's end, in that place where Martha met him. See here, [1.] Christ's love to his work. He staid near the place where the grave was, that he might be ready to go to it. He would not go into the town, to refresh himself after the fatigue of his journey, till he had done the work he came to do; nor would he go into the town, lest it should look like ostentation, and a design to levy a crowd to be spectators of the miracle. [2.] Mary's love to Christ; still she loved much. Though Christ had seemed unkind in his delays, yet she could take nothing amiss from him. Let us go thus to Christ without the camp, Heb. xiii. 13.

(4.) The misconstruction which the Jews that were with Mary made of her going away so hastily (v. 31): They said, She goes to the grave, to weep there. Martha bore up better under this affliction than Mary did, who was a woman of a tender and sorrowful spirit; such was her natural temper. Those that are so have need to watch against melancholy, and ought to be pitied and helped. These comforters found that their formalities did her no service, but that she hardened herself in sorrow: and therefore concluded when she went out, and turned that way, it was to go to the grave and weep there. See, [1.] What often is the folly and fault of mourners; they contrive how to aggravate their own grief, and to make bad worse. We are apt in such cases to take a strange pleasure in our own pain, and to say, We do well to be passionate in our grief, even unto death; we are apt to fasten upon those things that aggravate the affliction, and what good does this do us, when it is our duty to reconcile ourselves to the will of God in it? Why should mourners go to the grave to weep there, when they sorrow not as those that have no hope? Affliction of itself is grievous; why should we make it more so? [2.] What is the wisdom and duty of comforters; and that is, to prevent as much as may be, in those who grieve inordinately, the revival of the sorrow, and to divert it. Those Jews that followed Mary were thereby led to Christ, and became the witnesses of one of his most glorious miracles. It is good cleaving to Christ's friends in their sorrows, for thereby we may come to know him better.

(5.) Mary's address to our Lord Jesus (v. 32): She came, attended with her train of comforters, and fell down at his feet, as one overwhelmed with a passionate sorrow, and said with many tears (as appears v. 33), Lord, if thou hadst been here, my brother had not died, as Martha said before, for they had often said it to one another. Now here, [1.] Her posture is very humble and submissive: She fell down at his feet, which was more than Martha did, who had a greater command of her passions. She fell down not as a sinking mourner, but fell down at his feet as a humble petitioner. This Mary had sat at Christ's feet to hear his word (Luke x. 39), and here we find her there on another errand. Note, Those that in a day of peace place themselves at Christ's feet, to receive instructions from him, may with comfort and confidence in a day of trouble cast themselves at his feet with hope to find favour with him. She fell at his feet, as one submitting to his will in what was done, and referring herself to his good-will in what was now to be done. When we are in affliction we must cast ourselves at Christ's feet in a penitent sorrow and self-abasement for sin, and a patient resignation of ourselves to the divine disposal. Mary's casting herself at Christ's feet was in token of the profound respect and veneration she had for him. Thus subjects were wont to give honour to their kings and princes; but, our Lord Jesus not appearing in secular glory as an earthly prince, those who by this posture of adoration gave honour to him certainly looked upon him as more than man, and intended hereby to give him divine honour. Mary hereby made profession of the Christian faith as truly as Martha did, and in effect said, I believe that thou art the Christ; bowing the knee to Christ, and confessing him with the tongue, are put together as equivalent, Rom. xiv. 11; Phil. ii. 10, 11. This she did in presence of the Jews that attended her, who, though friends to her and her family, yet were bitter enemies to Christ; yet in their sight she fell at Christ's feet, as one that was neither ashamed to own the veneration she had for Christ nor afraid of disobliging her friends and neighbours by it. Let them resent it as they pleased, she falls at his feet; and, if this be to be vile, she will be yet more vile; see Cant. viii. 1. We serve a Master of whom we have no reason to be ashamed, and whose acceptance of our services is sufficient to balance the reproach of men and all their revilings. [2.] Her address is very pathetic: Lord, if thou hadst been here, my brother had not died. Christ's delay was designed for the best, and proved so; yet both the sisters very indecently cast the same in his teeth, and in effect charge him with the death of their brother. This repeated challenge he might justly have resented, might have told them he had something else to do than to be at their beck and to attend them; he must come when his business would permit him: but not a word of this; he considered the circumstances of their affliction, and that losers think they may have leave to speak, and therefore overlooked the rudeness of this welcome, and gave us an example of mildness and meekness in such cases. Mary added no more, as Martha did; but it appears, by what follows, that what she fell short in words she made up in tears; she said less than Martha, but wept more; and tears of devout affection have a voice, a loud prevailing voice, in the ears of Christ; no rhetoric like this.
Adam Clarke: Commentary on the Bible - 1831
11:17: He had lain in the grave four days already - Our Lord probably left Bethabara the day, or the day after, Lazarus died. He came to Bethany three days after; and it appears that Lazarus had been buried about four days, and consequently that he had been put in the grave the day or day after he died. Though it was the Jewish custom to embalm their dead, yet we find, from Joh 11:39, that he had not been embalmed; and God wisely ordered this, that the miracle might appear the more striking.
Albert Barnes: Notes on the Bible - 1834
11:17: In the grave - It was sometimes the custom to embalm the dead, but in this case it does not seem to have been done. He was probably buried soon after death.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:17: four: Joh 11:39, Joh 2:19; Hos 6:2; Act 2:27-31
John Gill
11:17 Then when Jesus came,.... The Alexandrian copy, and all the Oriental versions add, "to Bethany"; though it seems by what follows, that he was not come to the town itself, but near it; and it looks as if it was not far from Lazarus's grave; and it was usual to bury without the city; and here he had intelligence of his, Lazarus's, death, and how long he had been dead:
for he found he had lain in the grave four days already; it is very likely that he died the same day that Mary and Martha sent to Christ to acquaint him with his sickness, and the same day he was buried; for the Jews used to bury the same day a person died, and so they do now: and after Christ had this account, he stayed two days where he was, and on the third day, he proposed to his disciples to go into Judea; and very probably on that, or on the next day, which was the fourth, they set out and came to Bethany; See Gill on Jn 11:39.
Robert Jamieson, A. R. Fausset and David Brown
11:17 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 ArchÃ&brvbr;ology, and Jn 11:39; Acts 5:5-6, 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].
11:1811:18: Եւ էր Բեթանիա մերձ յԵրուսաղէմ, իբրեւ ասպարիսօք հնգետասան։
18. Եւ Բեթանիան Երուսաղէմի մօտ էր շուրջ երեք կիլոմետր:
18 Բեթանիա Երուսաղէմի մօտ էր՝ տասնըհինգ ասպարէզի չափ։
Եւ էր Բեթանիա մերձ յԵրուսաղէմ իբրեւ ասպարիսօք հնգետասան:

11:18: Եւ էր Բեթանիա մերձ յԵրուսաղէմ, իբրեւ ասպարիսօք հնգետասան։
18. Եւ Բեթանիան Երուսաղէմի մօտ էր շուրջ երեք կիլոմետր:
18 Բեթանիա Երուսաղէմի մօտ էր՝ տասնըհինգ ասպարէզի չափ։
zohrab-1805▾ eastern-1994▾ western am▾
11:1818: Вифания же была близ Иерусалима, стадиях в пятнадцати;
11:18  ἦν δὲ ἡ βηθανία ἐγγὺς τῶν ἱεροσολύμων ὡς ἀπὸ σταδίων δεκαπέντε.
11:18. ἦν (It-was) δὲ (moreover) Βηθανία (a-Bethania) ἐγγὺς (near) τῶν (of-the-ones) Ἰεροσολύμων (of-Hierosoluma') ὡς (as) ἀπὸ (off) σταδίων (of-stadions) δεκαπέντε. (of-ten-five)
11:18. erat autem Bethania iuxta Hierosolyma quasi stadiis quindecim(Now Bethania was near Jerusalem, about fifteen furlongs off.)
18. Now Bethany was nigh unto Jerusalem, about fifteen furlongs off;
11:18. (Now Bethania was near Jerusalem, about fifteen stadia.)
11:18. Now Bethany was nigh unto Jerusalem, about fifteen furlongs off:
Now Bethany was nigh unto Jerusalem, about fifteen furlongs off:

18: Вифания же была близ Иерусалима, стадиях в пятнадцати;
11:18  ἦν δὲ ἡ βηθανία ἐγγὺς τῶν ἱεροσολύμων ὡς ἀπὸ σταδίων δεκαπέντε.
11:18. erat autem Bethania iuxta Hierosolyma quasi stadiis quindecim
(Now Bethania was near Jerusalem, about fifteen furlongs off.)
11:18. (Now Bethania was near Jerusalem, about fifteen stadia.)
11:18. Now Bethany was nigh unto Jerusalem, about fifteen furlongs off:
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jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:18: Fifteen furlongs - About two miles: for the Jewish miles contained about seven furlongs and a half. So Lightfoot, and the margin.
Albert Barnes: Notes on the Bible - 1834
11:18: Nigh unto Jerusalem - This is added to show that it was easy for many of the Jews to come to the place. The news that Jesus was there, and the account of the miracle, would also be easily carried to the Sanhedrin.
Fifteen furlongs - Nearly two miles. It was directly east from Jerusalem. Dr. Thomson (The Land and the Book, vol. ii. p. 599) says of Bethany: "It took half an hour to walk over Olivet to Bethany this morning, and the distance from the city, therefore, must be about two miles. This agrees with what John says: 'Now Bethany was nigh unto Jerusalem, about fifteen furlongs off.' The village is small, and appears never to have been large, but it is pleasantly situated near the southeastern base of the mount, and has many fine trees about and above it. We, of course, looked at the remains of those old edifices which may have been built in the age of Constantine, and repaired or changed to a convent in the time of the Crusades. By the dim light of a taper we also descended very cautiously, by 25 slippery steps, to the reputed sepulchre of Lazarus, or El Azariyeh, as both tomb and village are now called. But I have no description of it to give, and no questions about it to ask. It is a wretched cavern, every way unsatisfactory, and almost disgusting."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:18: fifteen furlongs: that is, about two miles, Joh 6:19; Luk 24:13; Rev 14:20, Rev 21:16
John Gill
11:18 Now Bethany was nigh unto Jerusalem,.... Which was a reason why them were so many of the Jews come there to condole the two sisters upon the death of their brother; and by this means the following miracle became more known there: it was
about fifteen furlongs off; that is, about two miles, for seven furlongs and a half made a Jewish mile, as appears from one of their canons (c), which runs thus:
"they do not spread nets for doves, except it be distant from an habitable place, , "thirty furlongs";''
which the commentators say (d) are "four miles": and still more expressly it is said (e), that
"between Jerusalem and Zuck, (the place where the scape goat was had,) there were ten tents, and ninety furlongs, "seven and a half to every mile".''
Hence a furlong was called one seventh and a half of a mile (f), which was 266 cubits, and two thirds of one.
(c) Misn. Bava Kama, c. 7. sect. 7. (d) Maimon. Jarchi, & Bartenora in ib. (e) Misn. Yoma, c. 6. sect. 4. (f) T. Bab. Bava Metzia, fol. 33. 1. Maimon. Hilch. Rotzeach, c. 13. sect. 6.
Robert Jamieson, A. R. Fausset and David Brown
11:18 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.
11:1911:19: Բազումք ՚ի Հրէի՛ց անտի եկեալ էին առ Մարթա եւ Մարիամ, զի մխիթարեսցե՛ն զնոսա վասն եղբօրն։
19. Հրեաներից շատերը եկել էին Մարթայի եւ Մարիամի մօտ, որպէսզի նրանց մխիթարեն իրենց եղբօր մահուան համար:
19 Հրեաներէն շատեր Մարթային ու Մարիամին եկած էին, որպէս զի մխիթարեն զանոնք իրենց եղբօրը համար։
Բազումք ի Հրէից անտի եկեալ էին առ Մարթա եւ Մարիամ, զի մխիթարեսցեն զնոսա վասն եղբօրն:

11:19: Բազումք ՚ի Հրէի՛ց անտի եկեալ էին առ Մարթա եւ Մարիամ, զի մխիթարեսցե՛ն զնոսա վասն եղբօրն։
19. Հրեաներից շատերը եկել էին Մարթայի եւ Մարիամի մօտ, որպէսզի նրանց մխիթարեն իրենց եղբօր մահուան համար:
19 Հրեաներէն շատեր Մարթային ու Մարիամին եկած էին, որպէս զի մխիթարեն զանոնք իրենց եղբօրը համար։
zohrab-1805▾ eastern-1994▾ western am▾
11:1919: и многие из Иудеев пришли к Марфе и Марии утешать их [в] [печали] о брате их.
11:19  πολλοὶ δὲ ἐκ τῶν ἰουδαίων ἐληλύθεισαν πρὸς τὴν μάρθαν καὶ μαριὰμ ἵνα παραμυθήσωνται αὐτὰς περὶ τοῦ ἀδελφοῦ.
11:19. πολλοὶ ( Much ) δὲ (moreover) ἐκ (out) τῶν (of-the-ones) Ἰουδαίων ( of-Iouda-belonged ) ἐληλύθεισαν (they-had-come-to-have-came) πρὸς (toward) τὴν (to-the-one) Μάρθαν (to-a-Martha) καὶ (and) Μαριὰμ (to-a-Mariam) ἵνα (so) παραμυθήσωνται ( they-might-have-related-beside-unto ) αὐτὰς (to-them) περὶ (about) τοῦ (of-the-one) ἀδελφοῦ. (of-brethrened)
11:19. multi autem ex Iudaeis venerant ad Martham et Mariam ut consolarentur eas de fratre suoAnd many of the Jews were come to Martha and Mary, to comfort them concerning their brother.
19. and many of the Jews had come to Martha and Mary, to console them concerning their brother.
11:19. And many of the Jews had come to Martha and Mary, so as to console them over their brother.
11:19. And many of the Jews came to Martha and Mary, to comfort them concerning their brother.
And many of the Jews came to Martha and Mary, to comfort them concerning their brother:

19: и многие из Иудеев пришли к Марфе и Марии утешать их [в] [печали] о брате их.
11:19  πολλοὶ δὲ ἐκ τῶν ἰουδαίων ἐληλύθεισαν πρὸς τὴν μάρθαν καὶ μαριὰμ ἵνα παραμυθήσωνται αὐτὰς περὶ τοῦ ἀδελφοῦ.
11:19. multi autem ex Iudaeis venerant ad Martham et Mariam ut consolarentur eas de fratre suo
And many of the Jews were come to Martha and Mary, to comfort them concerning their brother.
11:19. And many of the Jews had come to Martha and Mary, so as to console them over their brother.
11:19. And many of the Jews came to Martha and Mary, to comfort them concerning their brother.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
11:19: Many of the Jews came - Bethany being so nigh to Jerusalem, many of the relatives and friends of the family came, according to the Jewish custom, to mourn with the afflicted sisters. Mourning, among the Jews, lasted about thirty days: the three first days were termed days of weeping: then followed seven of lamentation. During the three days, the mourner did no servile work; and, if any one saluted him, he did not return the salutation. During the seven days, he did no servile work, except in private - lay with his bed on the floor - did not put on his sandals - did not wash nor anoint himself - had his head covered - and neither read in the law, the Mishnah, nor the Talmud. All the thirty days he continued unshaven, wore no white or new clothes, and did not sew up the rents which he had made in his garments. See Lightfoot, and see on Joh 11:31 (note).
Albert Barnes: Notes on the Bible - 1834
11:19: Many of the Jews - Probably their distant relatives or their friends.
To comfort - These visits of consolation were commonly extended to seven clays (Grotius; Lightfoot).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:19: to comfort: Gen 37:35; Sa2 10:2; Ch1 7:21, Ch1 7:22; Job 2:11, Job 42:11; Ecc 7:2; Isa 51:19; Jer 16:5-7; Lam 1:2, Lam 1:9, Lam 1:16, Lam 1:21, Lam 2:13; Rom 12:15; Co2 1:4; Th1 4:18, Th1 5:11
Geneva 1599
11:19 (4) And many of the Jews came to Martha and Mary, to comfort them concerning their brother.
(4) God, who is the maker of nature, does not condemn natural emotions, but shows that they ought to be guided by the rule of faith.
John Gill
11:19 And many of the Jews came to Martha and Mary,.... Or "to those that were about Martha and Mary"; in order to have access to them, they came to them, and to the rest of the family; though the phrase may design them only, as the Vulgate Latin, and all the Oriental versions read: these Jews, as appears from the context, Jn 11:18, came from Jerusalem, and might be some of the principal inhabitants; and it may be concluded, that these persons, Lazarus, Martha, and Mary, were people of note and figure; and indeed all the accounts of them here, and elsewhere, show the same; see Lk 10:38. The end of their coming to them was
to comfort them concerning their brother; by reason of his death, as was usual with the Jews to do, after the dead was buried; for they did not allow of it before: hence that saying (g) of R. Simeon ben Eleazar,
"do not comfort him (thy friend) in the time his dead lies before him.''
The first office of this kind was done when they returned from the grave; for it is said (h), when they return
"from the grave they make rows round about the mourner, "to comfort him", and they make him to sit, and they stand, and there never were less than ten in a row.''
Tit was an ancient custom for the mourners to stand in their place in a row, and all the people passed by, and every man as he came to the mourner comforted him, and passed on (i). But besides these consolations, there were others administered at their own houses, which were usually done the first week, for it is said (k),
"the mourner the first week does not go out of the door of his house; the second he goes out, but does not sit, or continue in his place; the third he continues in his place, but does not speak; the fourth, lo, he is as every other man. R. Judah says, there is no need to say, the first week he does not go out of the door of his house, for behold, all come to his house, "to comfort him".''
And is was on the third day more particularly on which these consolatory visits were paid (l):
"on the first day he (the mourner) did not wear his phylacteries; on the second, he put them on; on the third day, others come to comfort him.''
This rule the Jews here seem to have observed, since Lazarus had been dead four days; and they were come from Jerusalem hither to comfort his sisters on account of his death. The whole of this ceremony is thus related by Maimonides (m),
"how do they comfort mourners? after they have buried the dead, the mourners gather together, and stand on the side of the grave; and all that accompany the dead stand round about them, one row within another: and there is no row less than ten; and the mourners are not of the number; the mourners stand on the left hand of the comforters; and all the comforters go to the mourners, one by one, and say to them, , "may ye be comforted from heaven": after that the mourner goes to his house, and every day of the seven days of mourning, men come to comfort him; whether new faces come, or do not, the mourner sits down at the head, (or in the chief place,) and no comforters may sit but upon the floor, as it is said, Job 2:13, "and they sat with him on the ground": nor may they say any thing until the mourner has opened his mouth first, as it is said, Job 2:13, "and none spake a word unto him": and it is written afterwards, Job 3:1, "so opened Job his mouth", &c. and Eliphaz answered, Job 4:1, and when he nods with his head, the comforters may not sit with him any longer, that they may not trouble him more than is necessary. If a man dies, and there are no mourners to be comforted, ten worthy men go and sit in his place all the seven days of mourning; and the rest of the people gather to them; and if there are not ten fixed every day, ten of the rest of the people gather together, and sit in his place:''
for this business of comforting mourners was reckoned an act of great piety and mercy (n); and these Jews here might come, not so much out of respect to the dead, or to his sisters, as because it was thought to be a meritorious act.
(g) Pirke Abot, c. 4. sect. 18. (h) Gloss in Cetubot, fol. 8. 2. & in Beracot, fol. 16. 2. (i) Gloss in T. Bab. Sanhedrin, fol. 19. 1. (k) T. Bab. Moed Katon, fol. 23. 1. (l) Massech. Semachot, c. 6. fol. 14. 3. (m) Hilch. Ebel, c. 13. sect. 1, 2, 3, 4. (n) Maimon. in Misn. Peah, c. 1. sect. 1.
Robert Jamieson, A. R. Fausset and David Brown
11:19 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.
11:2011:20: Մարթա իբրեւ լուաւ՝ թէ Յիսուս գայ, ընդ առա՛ջ գնաց նորա. բայց Մարիամ նստէ՛ր անդէն ՚ի տան[1838]։ [1838] Ոմանք. Եթէ Յիսուս գայ... անդրէն ՚ի տան։
20. Երբ Մարթան լսեց, որ Յիսուս գալիս է, նրան ընդառաջ գնաց. իսկ Մարիամը տանը նստած էր:
20 Արդ՝ երբ Մարթան լսեց թէ Յիսուս կու գայ, զանիկա դիմաւորելու գնաց, բայց Մարիամ տանը մէջ նստեր էր։
Մարթա իբրեւ լուաւ թէ Յիսուս գայ, ընդ առաջ գնաց նորա, բայց Մարիամ նստէր անդէն ի տան:

11:20: Մարթա իբրեւ լուաւ՝ թէ Յիսուս գայ, ընդ առա՛ջ գնաց նորա. բայց Մարիամ նստէ՛ր անդէն ՚ի տան[1838]։
[1838] Ոմանք. Եթէ Յիսուս գայ... անդրէն ՚ի տան։
20. Երբ Մարթան լսեց, որ Յիսուս գալիս է, նրան ընդառաջ գնաց. իսկ Մարիամը տանը նստած էր:
20 Արդ՝ երբ Մարթան լսեց թէ Յիսուս կու գայ, զանիկա դիմաւորելու գնաց, բայց Մարիամ տանը մէջ նստեր էր։
zohrab-1805▾ eastern-1994▾ western am▾
11:2020: Марфа, услышав, что идет Иисус, пошла навстречу Ему; Мария же сидела дома.
11:20  ἡ οὗν μάρθα ὡς ἤκουσεν ὅτι ἰησοῦς ἔρχεται ὑπήντησεν αὐτῶ· μαριὰμ δὲ ἐν τῶ οἴκῳ ἐκαθέζετο.
11:20. ἡ (The-one) οὖν (accordingly) Μάρθα (a-Martha) ὡς (as) ἤκουσεν (it-heard) ὅτι (to-which-a-one) Ἰησοῦς (an-Iesous) ἔρχεται ( it-cometh ) ὑπήντησεν (it-under-ever-a-oned-unto) αὐτῷ: (unto-it) Μαριὰμ (a-Mariam) δὲ (moreover) ἐν (in) τῷ (unto-the-one) οἴκῳ (unto-a-house) ἐκαθέζετο . ( it-was-seating-down )
11:20. Martha ergo ut audivit quia Iesus venit occurrit illi Maria autem domi sedebatMartha therefore, as soon as she heard that Jesus was come, went to meet him: but Mary sat at home.
20. Martha therefore, when she heard that Jesus was coming, went and met him: but Mary still sat in the house.
11:20. Therefore, Martha, when she heard that Jesus was arriving, went out to meet him. But Mary was sitting at home.
11:20. Then Martha, as soon as she heard that Jesus was coming, went and met him: but Mary sat [still] in the house.
Then Martha, as soon as she heard that Jesus was coming, went and met him: but Mary sat [still] in the house:

20: Марфа, услышав, что идет Иисус, пошла навстречу Ему; Мария же сидела дома.
11:20  ἡ οὗν μάρθα ὡς ἤκουσεν ὅτι ἰησοῦς ἔρχεται ὑπήντησεν αὐτῶ· μαριὰμ δὲ ἐν τῶ οἴκῳ ἐκαθέζετο.
11:20. Martha ergo ut audivit quia Iesus venit occurrit illi Maria autem domi sedebat
Martha therefore, as soon as she heard that Jesus was come, went to meet him: but Mary sat at home.
11:20. Therefore, Martha, when she heard that Jesus was arriving, went out to meet him. But Mary was sitting at home.
11:20. Then Martha, as soon as she heard that Jesus was coming, went and met him: but Mary sat [still] in the house.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20: - 22: Некоторые толкователи (напр., Гейки) полагают, что Христос не пошел прямо в дом Лазаря потому, что не хотел подвергаться там насилию со стороны пришедших из Иерусалима иудеев, так как среди родственников Лазаря могли быть и люди, враждебно настроенные по отношению ко Христу. Но Ему, как сердцеведу, конечно, было известно, что таких замыслов родственники Лазаря не имели - евангелист, по крайней мере, этого не сообщает... Нет, временная остановка Христа у входа в селение объясняется просто тем, что Марфе дали знать о том, что Христос приближается, и она успела Его встретить еще в то время, когда Он не вошел в селение.

Тогда Марфа сказала Иисусу.. . В словах Марфы, прежде всего, сказывается уверенность в том, что Господь, как владыка жизни, не дал бы в Своем присутствии владыке смерти отнять жизнь у ее брата. Затем, под влиянием слов Самого Христа (ст. 4) и зная о тех чудесах, какие Христос совершал в Галилее (Лк. 7:11-15; 8:49-55), она выражает надежду, что и теперь еще Бог поможет Христу исполнить Свое обещание. Но что именно она ожидает от Христа - воскрешения ее брата - об этом она прямо не говорит, как бы боясь предъявить слишком большое требование.
Adam Clarke: Commentary on the Bible - 1831
11:20: Martha - went and met him - Some suppose she was the eldest of the two sisters - she seems to have had the management of the house. See Luk 10:40.
Mary sat still in the house - It is likely that by this circumstance the evangelist intended to convey the idea of her sorrow and distress; because anciently afflicted persons were accustomed to put themselves in this posture, as expressive of their distress; their grief having rendered them as it were immovable. See Ezr 9:3, Ezr 9:4; Neh 1:4; Psa 137:1; Isa 47:1; Luk 1:79; and Mat 27:61.
Albert Barnes: Notes on the Bible - 1834
11:20: Then Martha ... - To Martha was intrusted the management of the affairs of the family, Luk 10:40. It is probable that she first heard of his coming, and, without waiting to inform her sister, went immediately out to meet him. See Joh 11:28.
Sat still in the house - The word "still" is not in the original. It means that she remained sitting in the house. The common posture of grief among the Jews was that of sitting, Job 2:8; Eze 8:14. Often this grief was so excessive as to fix the person in astonishment, and render him immovable, or pRev_ent his being affected by any external objects. It is possible that the evangelist meant to intimate this of Mary's grief. Compare Ezr 9:3-4; Neh 1:4; Isa 47:1.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:20: as soon: Joh 11:30; Mat 25:1, Mat 25:6; Act 10:25, Act 28:15; Th1 4:17
John Gill
11:20 Then Martha, as soon as she heard that Jesus was coming,.... Which she might hear of, either by a messenger sent by Christ to her, to acquaint her of it; or rather by some of the people of the town, who knew him, and ran and told her of it; and she being an active person, and stirring about house, might receive the report unknown to her sister, as it seems she did; and as soon as she had the hint, without staying to communicate it to her sister,
went and met him; either through her great affection to him, and eager desire of seeing him; or to consult his safety, and let him know what number of Jews were in their house, that he might consider whether it would be safe for him to be at their house or not.
But Mary sat still in the house; not out of disrespect to Jesus, or through want of affection to him, or through any indifference and sloth, but because she knew not that Jesus was coming; see Jn 11:28.
John Wesley
11:20 Mary sat in the house - Probably not hearing what was said.
Robert Jamieson, A. R. Fausset and David Brown
11:20 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 Lk 10:38-42. (See on Lk 10:38-42).
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.
11:2111:21: Ասէ Մարթա ցՅիսուս. Տէր՝ եթէ աստ լիեալ էիր, եղբայրն իմ չէ՛ր մեռեալ.
21. Մարթան Յիսուսին ասաց. «Տէ՛ր, եթէ դու այստեղ եղած լինէիր, իմ եղբայրը մեռած չէր լինի.
21 Մարթա ըսաւ Յիսուսին. «Տէ՛ր, եթէ հոս ըլլայիր, իմ եղբայրս չէր մեռներ.
Ասէ Մարթա ցՅիսուս. Տէր, եթէ աստ լեալ էիր, եղբայրն իմ չէր մեռեալ:

11:21: Ասէ Մարթա ցՅիսուս. Տէր՝ եթէ աստ լիեալ էիր, եղբայրն իմ չէ՛ր մեռեալ.
21. Մարթան Յիսուսին ասաց. «Տէ՛ր, եթէ դու այստեղ եղած լինէիր, իմ եղբայրը մեռած չէր լինի.
21 Մարթա ըսաւ Յիսուսին. «Տէ՛ր, եթէ հոս ըլլայիր, իմ եղբայրս չէր մեռներ.
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11:2121: Тогда Марфа сказала Иисусу: Господи! если бы Ты был здесь, не умер бы брат мой.
11:21  εἶπεν οὗν ἡ μάρθα πρὸς τὸν ἰησοῦν, κύριε, εἰ ἦς ὧδε οὐκ ἂν ἀπέθανεν ὁ ἀδελφός μου·
11:21. εἶπεν (It-had-said) οὖν (accordingly,"ἡ (the-one) Μάρθα (a-Martha,"πρὸς (toward) Ἰησοῦν (to-an-Iesous,"Κύριε, (Authority-belonged,"εἰ (if) ἦς (thou-was) ὧδε (unto-which-moreover) οὐκ (not) ἂν (ever) ἀπέθανεν (it-had-died-off,"ὁ (the-one) ἀδελφός (brethrened) μου: (of-me)
11:21. dixit ergo Martha ad Iesum Domine si fuisses hic frater meus non fuisset mortuusMartha therefore said to Jesus: Lord, if thou hadst been here, my brother had not died.
21. Martha therefore said unto Jesus, Lord, if thou hadst been here, my brother had not died.
11:21. And then Martha said to Jesus: “Lord, if you had been here, my brother would not have died.
11:21. Then said Martha unto Jesus, Lord, if thou hadst been here, my brother had not died.
Then said Martha unto Jesus, Lord, if thou hadst been here, my brother had not died:

21: Тогда Марфа сказала Иисусу: Господи! если бы Ты был здесь, не умер бы брат мой.
11:21  εἶπεν οὗν ἡ μάρθα πρὸς τὸν ἰησοῦν, κύριε, εἰ ἦς ὧδε οὐκ ἂν ἀπέθανεν ὁ ἀδελφός μου·
11:21. dixit ergo Martha ad Iesum Domine si fuisses hic frater meus non fuisset mortuus
Martha therefore said to Jesus: Lord, if thou hadst been here, my brother had not died.
11:21. And then Martha said to Jesus: “Lord, if you had been here, my brother would not have died.
11:21. Then said Martha unto Jesus, Lord, if thou hadst been here, my brother had not died.
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Adam Clarke: Commentary on the Bible - 1831
11:21: If thou hadst been here, my brother had not died - Mary said the same words to him a little after, Joh 11:32, which proves that these sisters had not a complete knowledge of the omnipotence of Christ: they thought he could cure at hand, but not at a distance; or they thought that it was because he did not know of their brother's indisposition that he permitted him to die. In either of these cases it plainly appears they had not a proper notion of his divinity; and indeed the following verse proves that they considered him in no other light than that of a prophet. Query - Was it not proper that Christ should, in general, as much as might be, hide the knowledge of his divinity from those with whom he ordinarily lodged? Had they known him fully, would not the reverence and awe connected with such a knowledge have overwhelmed them?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:21: if: Joh 11:32, Joh 11:37, Joh 4:47-49; Kg1 17:18; Psa 78:19, Psa 78:41; Mat 9:18; Luk 7:6-10, Luk 7:13-15; Luk 8:49-55
John Gill
11:21 When said Martha unto Jesus,.... When she was come to him,
Lord, if thou hadst been here my brother had not died: which expresses much faith, but with a mixture of weakness, as if the presence of Christ was necessary for the working a cure; whereas he could as well have restored her brother to health absent, as present, had it been his will, as he did the centurion's servant, and the nobleman's son of Capernaum.
Robert Jamieson, A. R. Fausset and David Brown
11:21 Then said Martha . . . Lord, if thou hadst been here, my brother had not died--As Mary afterwards said the same thing (Jn 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.
11:2211:22: այլ եւ արդ գիտե՛մ, թէ զոր ինչ խնդրեսցե՛ս յԱստուծոյ՝ տացէ՛ քեզ Աստուած[1839]։ [1839] Ոմանք. Եթէ զոր ինչ եւ խնդրես՛՛։
22. բայց հիմա էլ գիտեմ, թէ ինչ էլ որ Աստծուց ուզես, Աստուած քեզ կը տայ»:
22 Բայց գիտեմ թէ հիմա ալ դուն ինչ որ խնդրես Աստուծմէ, Աստուած պիտի տայ քեզի»։
այլ եւ արդ գիտեմ եթէ զոր ինչ խնդրեսցես յԱստուծոյ` տացէ քեզ Աստուած:

11:22: այլ եւ արդ գիտե՛մ, թէ զոր ինչ խնդրեսցե՛ս յԱստուծոյ՝ տացէ՛ քեզ Աստուած[1839]։
[1839] Ոմանք. Եթէ զոր ինչ եւ խնդրես՛՛։
22. բայց հիմա էլ գիտեմ, թէ ինչ էլ որ Աստծուց ուզես, Աստուած քեզ կը տայ»:
22 Բայց գիտեմ թէ հիմա ալ դուն ինչ որ խնդրես Աստուծմէ, Աստուած պիտի տայ քեզի»։
zohrab-1805▾ eastern-1994▾ western am▾
11:2222: Но и теперь знаю, что чего Ты попросишь у Бога, даст Тебе Бог.
11:22  [ἀλλὰ] καὶ νῦν οἶδα ὅτι ὅσα ἂν αἰτήσῃ τὸν θεὸν δώσει σοι ὁ θεός.
11:22. καὶ (and) νῦν (now) οἶδα (I-had-come-to-see) ὅτι (to-which-a-one) ὅσα ( to-which-a-which ) ἂν (ever) αἰτήσῃ ( thou-might-have-appealed-unto ) τὸν (to-the-one) θεὸν (to-a-Deity,"δώσει (it-shall-give) σοι (unto-thee,"ὁ (the-one) θεός. (a-Deity)
11:22. sed et nunc scio quia quaecumque poposceris a Deo dabit tibi DeusBut now also I know that whatsoever thou wilt ask of God, God will give it thee.
22. And even now I know that, whatsoever thou shalt ask of God, God will give thee.
11:22. But even now, I know that whatever you will request from God, God will give to you.”
11:22. But I know, that even now, whatsoever thou wilt ask of God, God will give [it] thee.
But I know, that even now, whatsoever thou wilt ask of God, God will give [it] thee:

22: Но и теперь знаю, что чего Ты попросишь у Бога, даст Тебе Бог.
11:22  [ἀλλὰ] καὶ νῦν οἶδα ὅτι ὅσα ἂν αἰτήσῃ τὸν θεὸν δώσει σοι ὁ θεός.
11:22. sed et nunc scio quia quaecumque poposceris a Deo dabit tibi Deus
But now also I know that whatsoever thou wilt ask of God, God will give it thee.
11:22. But even now, I know that whatever you will request from God, God will give to you.”
11:22. But I know, that even now, whatsoever thou wilt ask of God, God will give [it] thee.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:22: I know, that even now - She durst not ask so great a favor in direct terms; she only intimated modestly that she knew he could do it.
Albert Barnes: Notes on the Bible - 1834
11:22: Whatsoever thou wilt ask of God - Whatever is necessary to our consolation that thou wilt ask, thou canst obtain. It is possible that she meant gently to intimate that he could raise him up and restore him again to them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:22: that: Joh 11:41, Joh 11:42, Joh 9:31; Mar 9:23; Heb 11:17-19
God will give it thee: Joh 3:35, Joh 5:22-27, Joh 17:2; Psa 2:8; Mat 28:18
John Gill
11:22 But I know that even now,.... At this distance of time, though her brother had been in the grave four days:
whatsoever thou wilt ask of God, God will give it thee; whether Martha had such a clear notion of the deity of Christ, as yet, as she afterwards had, is not so certain: however, she was persuaded that he had great interest with God, and that whatever he desired of him was granted to him; and though she does not mention the resurrection of her brother, yet it seems to be what she had in view.
John Wesley
11:22 Whatsoever thou wilt ask, God will give it thee - So that she already believed he could raise him from the dead.
Robert Jamieson, A. R. Fausset and David Brown
11:22 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.
11:2311:23: Ասէ ցնա Յիսուս. Յարիցէ՛ եղբայրն քո։
23. Յիսուս նրան ասաց. «Քո եղբայրը յարութիւն կ’առնի»:
23 Յիսուս ըսաւ անոր. «Քու եղբայրդ յարութիւն պիտի առնէ»։
Ասէ ցնա Յիսուս. Յարիցէ եղբայրն քո:

11:23: Ասէ ցնա Յիսուս. Յարիցէ՛ եղբայրն քո։
23. Յիսուս նրան ասաց. «Քո եղբայրը յարութիւն կ’առնի»:
23 Յիսուս ըսաւ անոր. «Քու եղբայրդ յարութիւն պիտի առնէ»։
zohrab-1805▾ eastern-1994▾ western am▾
11:2323: Иисус говорит ей: воскреснет брат твой.
11:23  λέγει αὐτῇ ὁ ἰησοῦς, ἀναστήσεται ὁ ἀδελφός σου.
11:23. λέγει (It-fortheth) αὐτῇ (unto-it,"ὁ (the-one) Ἰησοῦς (an-Iesous," Ἀναστήσεται ( It-shall-stand-up ,"ὁ (the-one) ἀδελφός (brethrened) σου. (of-thee)
11:23. dicit illi Iesus resurget frater tuusJesus saith to her: Thy brother shall rise again.
23. Jesus saith unto her, Thy brother shall rise again.
11:23. Jesus said to her, “Your brother shall rise again.”
11:23. Jesus saith unto her, Thy brother shall rise again.
Jesus saith unto her, Thy brother shall rise again:

23: Иисус говорит ей: воскреснет брат твой.
11:23  λέγει αὐτῇ ὁ ἰησοῦς, ἀναστήσεται ὁ ἀδελφός σου.
11:23. dicit illi Iesus resurget frater tuus
Jesus saith to her: Thy brother shall rise again.
23. Jesus saith unto her, Thy brother shall rise again.
11:23. Jesus said to her, “Your brother shall rise again.”
11:23. Jesus saith unto her, Thy brother shall rise again.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23: - 27: Господь сначала дает Марфе утешение общего характера "воскреснет брат твой!" Он же говорит, что Сам, теперь же, воскресит его. Но потом, когда глубокая скорбь прозвучала в словах Марфы "Знаю, что воскреснет...". Господь отводит ее мысли от далекого будущего к настоящему.

Я есмь воскресение и жизнь... В Христе - возможность и ручательство воскресения мертвых, так как в Нем находится одерживающая победу над смертью жизнь (ср. 5:26; 6: 57). Но опять-таки, о Своем намерении воскресить Лазаря Господь еще не говорит. Он только утверждает, что всякий живущий, т. е. пребывавший здесь, на земле и имеющий веру во Христа не умрет вовек или навеки, не исчезнет, умерши, навсегда. Нет, "подобно тому как брошенный вверх камень уже с самого начала своего полета подчинен силе тяготения, влекущей его обратно, так и христианин, погружаясь в бездну смерти, подчиняется влечению жизни Христовой, которая и поднимает его снова вверх" (П. Ланге).

Веришь сему? Если Марфа утвердится в этой вере в оживляющую силу Христа, то ей уже не будет так страшна смерть ее брата. Ведь он почил как верующий во Христа - значит, он будет жив вечной жизнью.

Но эти слова привели Марфу в еще большую скорбь. Она находится теперь в таком же недоумении, в каком находилась и самарянка, когда Христос говорил ей о поклонении в духе и истине (4:25). Она признает, что Христос есть Сын Божий, обетованный Мессия, но сделать из этого признания какого-либо определенного вывода она не в состоянии (Злат.).
Adam Clarke: Commentary on the Bible - 1831
11:23: Thy brother shall rise again - That is, directly; for it was by raising him immediately from the dead that he intended to comfort her.
Albert Barnes: Notes on the Bible - 1834
11:23: Thy brother shall rise again - Martha had spoken of the power of Jesus. He said nothing of himself in reply. It was not customary for him to speak of himself, unless it was demanded by necessity. It cannot be doubted that by rising again, here, Jesus referred to the act which he was about to perform; but as Martha understood it, referring to the future resurrection, it was full of consolation. The idea that departed friends shall rise to glory is one that fills the mind with joy, and one which we owe only to the religion of Christ.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:23: Thy: Joh 11:43, Joh 11:44
Geneva 1599
11:23 Jesus saith unto her, Thy brother shall (e) rise again.
(e) That is, will recover life again.
John Gill
11:23 Jesus saith unto her, thy brother shall rise again. Christ knew what she meant, and accordingly gave her an answer, and yet in such general terms, that she could not tell whether his meaning was, that he should rise now, or at the general resurrection.
Robert Jamieson, A. R. Fausset and David Brown
11:23 Jesus saith unto her, Thy brother shall rise again--purposely expressing Himself in general terms, to draw her out.
11:2411:24: Ասէ ցնա Մարթա. Գիտեմ զի յարիցէ՛ ՚ի յարութեան՝ յաւո՛ւրն յետնում։
24. Մարթան նրան ասաց. «Գիտեմ, որ յարութեան ժամանակ վերջին օրը յարութիւն կ’առնի»:
24 Մարթա ըսաւ անոր. «Գիտեմ թէ յարութեան ժամանակը՝ վերջին օրը՝ յարութիւն պիտի առնէ»։
Ասէ ցնա Մարթա. Գիտեմ զի յարիցէ ի յարութեան` յաւուրն յետնում:

11:24: Ասէ ցնա Մարթա. Գիտեմ զի յարիցէ՛ ՚ի յարութեան՝ յաւո՛ւրն յետնում։
24. Մարթան նրան ասաց. «Գիտեմ, որ յարութեան ժամանակ վերջին օրը յարութիւն կ’առնի»:
24 Մարթա ըսաւ անոր. «Գիտեմ թէ յարութեան ժամանակը՝ վերջին օրը՝ յարութիւն պիտի առնէ»։
zohrab-1805▾ eastern-1994▾ western am▾
11:2424: Марфа сказала Ему: знаю, что воскреснет в воскресение, в последний день.
11:24  λέγει αὐτῶ ἡ μάρθα, οἶδα ὅτι ἀναστήσεται ἐν τῇ ἀναστάσει ἐν τῇ ἐσχάτῃ ἡμέρᾳ.
11:24. λέγει (It-fortheth) αὐτῷ (unto-it,"ἡ (the-one) Μάρθα (a-Martha,"Οἶδα (I-had-come-to-see) ὅτι (to-which-a-one) ἀναστήσεται ( it-shall-stand-up ) ἐν (in) τῇ (unto-the-one) ἀναστάσει (unto-a-standing-up) ἐν (in) τῇ (unto-the-one) ἐσχάτῃ (unto-most-bordered) ἡμέρᾳ. (unto-a-day)
11:24. dicit ei Martha scio quia resurget in resurrectione in novissima dieMartha saith to him: I know that he shall rise again, in the resurrection at the last day.
24. Martha saith unto him, I know that he shall rise again in the resurrection at the last day.
11:24. Martha said to him, “I know that he shall rise again, at the resurrection on the last day.”
11:24. Martha saith unto him, I know that he shall rise again in the resurrection at the last day.
Martha saith unto him, I know that he shall rise again in the resurrection at the last day:

24: Марфа сказала Ему: знаю, что воскреснет в воскресение, в последний день.
11:24  λέγει αὐτῶ ἡ μάρθα, οἶδα ὅτι ἀναστήσεται ἐν τῇ ἀναστάσει ἐν τῇ ἐσχάτῃ ἡμέρᾳ.
11:24. dicit ei Martha scio quia resurget in resurrectione in novissima die
Martha saith to him: I know that he shall rise again, in the resurrection at the last day.
11:24. Martha said to him, “I know that he shall rise again, at the resurrection on the last day.”
11:24. Martha saith unto him, I know that he shall rise again in the resurrection at the last day.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:24: I know that he shall rise again in the resurrection - The doctrine of the resurrection of the dead was then commonly received; and though it was our Lord who fully exemplified it by his own resurrection, yet the opinion was common, not only among God's people, but among all those who believed in the God of Israel. The Jewish writings after the captivity are full of this doctrine. See 2 Maccabees 7:9, 14, 23, 36; 12:43; 14:46; Wis. 5:1, 7, 17; 6:6, 7. See also Josephus and the Targums, passim.
Albert Barnes: Notes on the Bible - 1834
11:24: At the last day - The day of judgment. Of this Martha was fully convinced; but this was not all which she desired. She in this manner delicately hinted what she did not presume expressly to declare her wish that Jesus might even now raise him up.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:24: I know: Joh 5:28, Joh 5:29; Psa 17:15, Psa 49:14, Psa 49:15; Isa 25:8, Isa 26:19; Eze 37:1-10; Dan 12:2, Dan 12:3; Hos 6:2, Hos 13:14; Mat 22:23-32; Luk 14:14; Act 17:31, Act 17:32, Act 23:6-9, Act 24:15; Heb 11:35
John Gill
11:24 Martha saith unto him,.... Being desirous of knowing the sense and meaning of Christ, as well as to express her own faith;
I know that he shall rise again in the resurrection, at the last day. The Jews were divided about the doctrine of the resurrection, the Sadducees denied it, the Pharisees asserted it; and on this latter side was Martha; she believed there would be a resurrection of the dead; that this would be at the last day, or at the end of the world; and that her brother would rise at that general resurrection: wherefore, if Christ meant no more than that, this was what she always believed. The Syriac version renders it, "in the consolation at the last day"; and so the time of the resurrection is, by the Jews, called "the days of consolation" (o). And good reason there is for it in those who shall have part in the first resurrection, or come forth to the resurrection of life; their bodies will rise glorious, powerful, spiritual, and incorruptible, fashioned like to the glorious body of Christ; they will no more be attended with infirmities, disorders, and diseases; they will feel no more pain, nor die any more; being reunited to their souls they will meet the Lord in the air, and in the judgment they will stand at his right hand; they will enter into his joy, and be for ever with him; with their bodily eyes they will behold Christ, and see him for themselves, and not another; they will meet their spiritual friends and acquaintance, and enjoy their company for ever; they will have uninterrupted communion with angels and saints, and with God, Father, Son, and Spirit; their consolation will be inconceivable and inexpressible.
(o) Targum Jon. in Gen i. 21. & in Hos. vi. 2.
Robert Jamieson, A. R. Fausset and David Brown
11:24 Martha said, . . . I know that he shall rise again . . . at the last day--"But are we never to see him in life till then?"
11:2511:25: Ասէ ցնա Յիսուս. Ե՛ս եմ յարութիւն եւ կեանք. որ հաւատայ յիս, թէպէտ եւ մեռանի՝ կեցցէ՛[1840]. [1840] Բազումք. Ես իսկ եմ յար՛՛։
25. Յիսուս նրան ասաց. «Ես իսկ եմ յարութիւն եւ կեանք. ով հաւատում է ինձ, թէպէտ եւ մեռնի, կ’ապրի.
25 Յիսուս ըսաւ անոր. «Ես եմ յարութիւնն ու կեանքը։ Ան որ ինծի կը հաւատայ, թէեւ մեռնի՝ պիտի ապրի.
Ասէ ցնա Յիսուս. Ես իսկ եմ յարութիւն եւ կեանք. որ հաւատայ յիս, թէպէտ եւ մեռանի, կեցցէ:

11:25: Ասէ ցնա Յիսուս. Ե՛ս եմ յարութիւն եւ կեանք. որ հաւատայ յիս, թէպէտ եւ մեռանի՝ կեցցէ՛[1840].
[1840] Բազումք. Ես իսկ եմ յար՛՛։
25. Յիսուս նրան ասաց. «Ես իսկ եմ յարութիւն եւ կեանք. ով հաւատում է ինձ, թէպէտ եւ մեռնի, կ’ապրի.
25 Յիսուս ըսաւ անոր. «Ես եմ յարութիւնն ու կեանքը։ Ան որ ինծի կը հաւատայ, թէեւ մեռնի՝ պիտի ապրի.
zohrab-1805▾ eastern-1994▾ western am▾
11:2525: Иисус сказал ей: Я есмь воскресение и жизнь; верующий в Меня, если и умрет, оживет.
11:25  εἶπεν αὐτῇ ὁ ἰησοῦς, ἐγώ εἰμι ἡ ἀνάστασις καὶ ἡ ζωή· ὁ πιστεύων εἰς ἐμὲ κἂν ἀποθάνῃ ζήσεται,
11:25. εἶπεν (It-had-said) αὐτῇ (unto-it,"ὁ (the-one) Ἰησοῦς (an-Iesous,"Ἐγώ (I) εἰμι (I-be) ἡ (the-one) ἀνάστασις (a-standing-up) καὶ (and) ἡ (the-one) ζωή: (a-lifing) ὁ (the-one) πιστεύων (trusting-of) εἰς (into) ἐμὲ (to-ME) κἂν (and-ever) ἀποθάνῃ (it-might-have-had-died-off) ζήσεται , ( it-shall-life-unto ,"
11:25. dixit ei Iesus ego sum resurrectio et vita qui credit in me et si mortuus fuerit vivetJesus said to her: I am the resurrection and the life: he that believeth in me, although he be dead, shall live:
25. Jesus said unto her, I am the resurrection, and the life: he that believeth on me, though he die, yet shall he live:
11:25. Jesus said to her: “I am the Resurrection and the Life. Whoever believes in me, even though he has died, he shall live.
11:25. Jesus said unto her, I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live:
Jesus said unto her, I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live:

25: Иисус сказал ей: Я есмь воскресение и жизнь; верующий в Меня, если и умрет, оживет.
11:25  εἶπεν αὐτῇ ὁ ἰησοῦς, ἐγώ εἰμι ἡ ἀνάστασις καὶ ἡ ζωή· ὁ πιστεύων εἰς ἐμὲ κἂν ἀποθάνῃ ζήσεται,
11:25. dixit ei Iesus ego sum resurrectio et vita qui credit in me et si mortuus fuerit vivet
Jesus said to her: I am the resurrection and the life: he that believeth in me, although he be dead, shall live:
11:25. Jesus said to her: “I am the Resurrection and the Life. Whoever believes in me, even though he has died, he shall live.
11:25. Jesus said unto her, I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live:
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Adam Clarke: Commentary on the Bible - 1831
11:25: I am the resurrection, and the life - Thou sayest that thy brother shall rise again in the resurrection at the last day; but by whom shall he arise if not by Me, who am the author of the resurrection, and the source of life? And is it not as easy for me to raise him now as to raise him then? Thus our blessed Lord raises her hope, animates her faith, and teaches her that he was not a mere man, but the essential principle and author of existence.
Though he were dead - Every man who has believed or shall believe in me, though his believing shall not prevent him from dying a natural death, yet his body shall be re-animated, and he shall live with me in an eternal glory. And every one who is now dead, dead to God, dead in trespasses and sins, if he believe in me, trust on me as his sole Savior, he shall live, shall be quickened by my Spirit, and live a life of faith, working by love.
Albert Barnes: Notes on the Bible - 1834
11:25: I am the resurrection - I am the author or the cause of the resurrection. It so depends on my power and will, that it may be said that I am the resurrection itself. This is a most expressive way of saying that the whole doctrine of the resurrection came from him, and the whole power to effect it was his. In a similar manner he is said to be made of God unto us "wisdom and righteousness, and sanctification, and redemption," Co1 1:30.
And the life - Joh 1:4. As the resurrection of all depends on him, he intimated that it was not indispensable that it should be deferred to the last day. He had power to do it now as well as then.
Though he were dead - Faith does not save from temporal death; but although the believer, as others, will die a temporal death, yet he will hereafter have life. Even if he dies, he shall hereafter live.
Shall he live - Shall be restored to life in the resurrection.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:25: I am: Joh 5:21, Joh 6:39, Joh 6:40, Joh 6:44; Rom 5:17-19, Rom 8:11; Co1 15:20-26, Co1 15:43-57; Co2 4:14; Phi 3:10, Phi 3:20, Phi 3:21; Th1 4:14; Rev 20:5, Rev 20:10-15, Rev 21:4
the life: Joh 1:4, Joh 5:26, Joh 6:35, Joh 14:6, Joh 14:19; Psa 36:9; Isa 38:16; Act 3:15; Rom 8:2; Col 3:3, Col 3:4; Jo1 1:1, Jo1 1:2, Jo1 5:11, Jo1 5:12; Rev 22:1, Rev 22:17
he that: Joh 3:36; Job 19:25-27; Isa 26:19; Luk 23:43; Rom 4:17, Rom 8:10, Rom 8:11, Rom 8:38, Rom 8:39; Co1 15:18, Co1 15:29; Co2 5:1-8; Phi 1:23; Th1 4:14; Heb 11:13-16
John Gill
11:25 Jesus said unto her, I am the resurrection and the life,.... Signifying, that he was able of himself to raise men from death to life, without asking it of his Father; and that he could do it now, as well as at the general resurrection; at which time Christ will be the efficient cause of it; and which will display both his omniscience and his omnipotence; as his resurrection is the earnest and pledge, and will be the model and exemplar of it. This is true of Christ, with regard to a spiritual resurrection, from a death of sin, to a life of grace; he is concerned both in the life itself, and in the resurrection to it: he is the meritorious and procuring cause of it; he died for his people, that they, being dead to sin, might live unto God, and unto righteousness: he is the author of it; he says unto them, when dead in sin, live; he speaks life into them: he commands it in them, and by his Spirit breathes into them the breath of spiritual life, and implants the principle of it in their souls; and he supports and maintains it by giving himself to them as the bread of life to feed upon, and by supplying them with grace continually; yea, he himself is their life; he lives in them, and their life is hid with him. It is owing to his resurrection, that they are begotten again to a lively hope, or are quickened, that has a virtual influence upon it; and it is not only the cause, but the exemplar of it. Saints, as they are planted together in the likeness of his death, so in the likeness of his resurrection: to which may be added, that it is his voice in the Gospel, attended with an almighty power, which is the means of quickening them, which they hear, and so live; and it is his image that is stamped upon them; and by his Spirit they are made to live, and to walk in newness of life.
He that believeth in me, though he were dead, yet shall he live: believers in Christ die as well as others, though death is not a penal evil to them; its curse is removed, its sting is taken away, being satisfied for by Christ, and so becomes a blessing and privilege to them, and is desirable by them; but though they die, they shall live again; their dust is under the peculiar care of Christ; and they shall rise by virtue of union to him, and shall rise, first in the morning of the resurrection, and with peculiar privileges, or to the resurrection of life, and with the peculiar properties of incorruption, power, glory, and spirituality. So likewise such that have been dead in sin, and dead in law, under a sentence of condemnation, as all mankind are in Adam, and being in a natural and sinful estate, and as the chosen of God themselves are; yet being brought to believe in Christ, that is, to see the excellency and suitableness of him as a Saviour, and the necessity of salvation by him; to go out of themselves to him, disclaiming their own righteousness; venture their souls upon him, give up themselves to him, trust in him, and depend upon him for eternal life and salvation; these live spiritually; they appear to have a principle of life in them; they breathe after spiritual things; they see the Son of God, and behold his glory; they handle the word of life; they speak the language of Canaan, and walk by faith on Christ, as they have received him; they live a life of sanctification and justification; they are manifestly in Christ, and have him, an interest in him, and so must have life; they live comfortably; they live by faith on Christ, and his righteousness, and have communion with him here, and expect to have, and shall have eternal life hereafter.
John Wesley
11:25 l am the resurrection - Of the dead. And the life - Of the living. He that believeth in me, though he die, yet shall he live - In life everlasting.
Robert Jamieson, A. R. Fausset and David Brown
11:25 Jesus said, I am the resurrection and the life--"The whole power to restore, impart, and maintain life, resides in Me." (See on Jn 1:4; Jn 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?
11:2611:26: եւ ամենայն որ կենդանի՛ է՝ եւ հաւատա՛յ յիս, մի՛ մեռցի ՚ի յաւիտեան. հաւատա՞ս այսմիկ։
26. եւ ով կենդանի է ու ինձ հաւատում է, յաւիտեան չի մեռնի: Հաւատո՞ւմ ես այս բանին»:
26 Եւ ան որ կենդանի է ու ինծի կը հաւատայ, յաւիտեան պիտի չմեռնի։ Դուն կը հաւատա՞ս ասոր»։
եւ ամենայն որ կենդանի է եւ հաւատայ յիս` մի՛ մեռցի ի յաւիտեան. հաւատա՞ս այսմիկ:

11:26: եւ ամենայն որ կենդանի՛ է՝ եւ հաւատա՛յ յիս, մի՛ մեռցի ՚ի յաւիտեան. հաւատա՞ս այսմիկ։
26. եւ ով կենդանի է ու ինձ հաւատում է, յաւիտեան չի մեռնի: Հաւատո՞ւմ ես այս բանին»:
26 Եւ ան որ կենդանի է ու ինծի կը հաւատայ, յաւիտեան պիտի չմեռնի։ Դուն կը հաւատա՞ս ասոր»։
zohrab-1805▾ eastern-1994▾ western am▾
11:2626: И всякий, живущий и верующий в Меня, не умрет вовек. Веришь ли сему?
11:26  καὶ πᾶς ὁ ζῶν καὶ πιστεύων εἰς ἐμὲ οὐ μὴ ἀποθάνῃ εἰς τὸν αἰῶνα· πιστεύεις τοῦτο;
11:26. καὶ (and) πᾶς (all) ὁ (the-one) ζῶν (lifing-unto) καὶ (and) πιστεύων (trusting-of) εἰς (into) ἐμὲ (to-ME) οὐ (not) μὴ (lest) ἀποθάνῃ (it-might-have-had-died-off) εἰς (into) τὸν (to-the-one) αἰῶνα: (to-an-age) πιστεύεις (thou-trust-of) τοῦτο; (to-the-one-this?"
11:26. et omnis qui vivit et credit in me non morietur in aeternum credis hocAnd every one that liveth and believeth in me shall not die for ever. Believest thou this?
26. and whosoever liveth and believeth on me shall never die. Believest thou this?
11:26. And everyone who lives and believes in me shall not die for eternity. Do you believe this?”
11:26. And whosoever liveth and believeth in me shall never die. Believest thou this?
And whosoever liveth and believeth in me shall never die. Believest thou this:

26: И всякий, живущий и верующий в Меня, не умрет вовек. Веришь ли сему?
11:26  καὶ πᾶς ὁ ζῶν καὶ πιστεύων εἰς ἐμὲ οὐ μὴ ἀποθάνῃ εἰς τὸν αἰῶνα· πιστεύεις τοῦτο;
11:26. et omnis qui vivit et credit in me non morietur in aeternum credis hoc
And every one that liveth and believeth in me shall not die for ever. Believest thou this?
11:26. And everyone who lives and believes in me shall not die for eternity. Do you believe this?”
11:26. And whosoever liveth and believeth in me shall never die. Believest thou this?
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Adam Clarke: Commentary on the Bible - 1831
11:26: Shall never die - Or, Shall not die for ever. Though he die a temporal death. he shall not continue under its power for ever; but shall have a resurrection to life eternal.
Believest thou this? - God has determined to work in the behalf of men only in proportion to their faith in him: it was necessary, therefore, that these persons should be well instructed concerning his nature, that they might find no obstacles to their faith. These sisters had considered him only as a prophet hitherto; and it was necessary that they should now be farther instructed, that, as God was to exert himself, they might believe that God was there.
Albert Barnes: Notes on the Bible - 1834
11:26: Whosoever liveth - He had just spoken of the prospects of the pious dead. He now says that the same prospects are before the living who have like faith. Greek, "Every one living and believing on me."
Shall never die - As the dead, though dead, shall yet live, so the living shall have the same kind of life. They shall never come into eternal death. See Joh 6:50-51, Joh 6:54, Joh 6:58. Greek, "Shall by no means die foRev_er."
Believest thou this? - This question was doubtless asked because it implied that he was then able to raise up Lazarus, and because it was a proper time for her to test her own faith. The time of affliction is a favorable period to try ourselves to ascertain whether we have faith. If we still have confidence in God, if we look to him for comfort in such seasons, it is good evidence that we are his friends. He that loves God when he takes away his comforts, has the best evidence possible of true attachment to him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:26: whosoever: Joh 3:15-18, Joh 4:14, Joh 5:24, Joh 6:50, Joh 6:54-58, Joh 8:52, Joh 8:53, Joh 10:28; Rom 8:13; Jo1 5:10-12
Believest: Joh 9:35, Joh 14:10; Mat 9:28, Mat 26:53; Mar 9:23
John Gill
11:26 And whosoever liveth and believeth in me,..... Whoever will be found alive at Christ's second coming, and is a believer in him,
shall never die, but shall be changed, and shall be for ever with Christ; and such as shall be raised to life by him, shall never die any more, not even a bodily death, and much less an eternal one, or the second death: and though believers die a corporeal death as others do, yet their souls live, and live in happiness, whilst their bodies are under the power of death; nor shall they always continue so, but being raised, shall become immortal, and die no more. So living believers in Christ shall never die more a spiritual death; they are passed from death to life, and shall never return to death more; their spiritual life cannot be lost; grace in them is an immortal seed, a well of living water springing up into everlasting life: grace may be very low in its exercise, and may seem to be ready to die; they may be in lifeless frames, and without the comforts of a spiritual life, and be under the hidings of God's face, which is as death unto them, and may reckon themselves as free among the dead; yet the principle of life will never be extinct in them; nor shall they die the second death, which lies in an eternal separation from God, and in an everlasting sense of his wrath; that shall have no power on them, nor shall they be in the least hurt by it; for they are ordained to eternal life, and have the promise of it; they are united to Christ, and their life is secured in him; and he has redeemed them from death; and they have the Spirit of life dwelling in them, as the pledge and earnest of eternal glory.
Believest thou this? the whole of this concerning the power of Christ, and privilege of believers; every tittle of it is to be believed. And as with respect to a corporeal resurrection, so with regard to a spiritual one; that men by nature are dead in sins; that Christ is the author of the resurrection from such a state, to a spiritual life; that this life is only by Christ, and can never be lost: this is a doctrine to be believed; it is the doctrine of the Scriptures; it is according to godliness; it makes for the comfort of the people of God, and glorifies the divine perfections.
11:2711:27: Ասէ ցնա. Ա՛յո, Տէր. ես հաւատացի՝ եթէ դո՛ւ ես Քրիստոսն Որդի՛ Աստուծոյ, որ յաշխարհ գալո՛ց էիր[1841]։ [1841] Ոմանք. Ես հաւատամ։
27. Նա ասաց նրան. «Այո՛, Տէ՛ր, ես հաւատում եմ, որ դո՛ւ ես Քրիստոսը՝ Աստծու Որդին, որ աշխարհ էիր գալու»:
27 Ըսաւ անոր. «Այո՛, Տէ՛ր, ես հաւատացեր եմ, որ դուն ես Քրիստոսը՝ Աստուծոյ Որդին՝ որ աշխարհ գալու էիր»։
Ասէ ցնա. Այո, Տէր, ես հաւատացի եթէ դու ես Քրիստոսն, Որդի Աստուծոյ, որ յաշխարհ գալոց էիր:

11:27: Ասէ ցնա. Ա՛յո, Տէր. ես հաւատացի՝ եթէ դո՛ւ ես Քրիստոսն Որդի՛ Աստուծոյ, որ յաշխարհ գալո՛ց էիր[1841]։
[1841] Ոմանք. Ես հաւատամ։
27. Նա ասաց նրան. «Այո՛, Տէ՛ր, ես հաւատում եմ, որ դո՛ւ ես Քրիստոսը՝ Աստծու Որդին, որ աշխարհ էիր գալու»:
27 Ըսաւ անոր. «Այո՛, Տէ՛ր, ես հաւատացեր եմ, որ դուն ես Քրիստոսը՝ Աստուծոյ Որդին՝ որ աշխարհ գալու էիր»։
zohrab-1805▾ eastern-1994▾ western am▾
11:2727: Она говорит Ему: так, Господи! я верую, что Ты Христос, Сын Божий, грядущий в мир.
11:27  λέγει αὐτῶ, ναί, κύριε· ἐγὼ πεπίστευκα ὅτι σὺ εἶ ὁ χριστὸς ὁ υἱὸς τοῦ θεοῦ ὁ εἰς τὸν κόσμον ἐρχόμενος.
11:27. λέγει (It-fortheth) αὐτῷ (unto-it,"Ναί, (Yea,"κύριε: (Authority-belonged) ἐγὼ (I) πεπίστευκα (I-had-come-to-trust-of) ὅτι (to-which-a-one) σὺ (thou) εἶ (thou-be) ὁ (the-one) χριστὸς (Anointed) ὁ (the-one) υἱὸς (a-Son) τοῦ (of-the-one) θεοῦ (of-a-Deity) ὁ (the-one) εἰς (into) τὸν (to-the-one) κόσμον (to-a-configuration) ἐρχόμενος . ( coming )
11:27. ait illi utique Domine ego credidi quia tu es Christus Filius Dei qui in mundum venistiShe saith to him: Yea, Lord, I have believed that thou art Christ, the Son of the living God, who art come into this world.
27. She saith unto him, Yea, Lord: I have believed that thou art the Christ, the Son of God, he that cometh into the world.
11:27. She said to him: “Certainly, Lord. I have believed that you are the Christ, the Son of the living God, who has come into this world.”
11:27. She saith unto him, Yea, Lord: I believe that thou art the Christ, the Son of God, which should come into the world.
She saith unto him, Yea, Lord: I believe that thou art the Christ, the Son of God, which should come into the world:

27: Она говорит Ему: так, Господи! я верую, что Ты Христос, Сын Божий, грядущий в мир.
11:27  λέγει αὐτῶ, ναί, κύριε· ἐγὼ πεπίστευκα ὅτι σὺ εἶ ὁ χριστὸς ὁ υἱὸς τοῦ θεοῦ ὁ εἰς τὸν κόσμον ἐρχόμενος.
11:27. ait illi utique Domine ego credidi quia tu es Christus Filius Dei qui in mundum venisti
She saith to him: Yea, Lord, I have believed that thou art Christ, the Son of the living God, who art come into this world.
11:27. She said to him: “Certainly, Lord. I have believed that you are the Christ, the Son of the living God, who has come into this world.”
11:27. She saith unto him, Yea, Lord: I believe that thou art the Christ, the Son of God, which should come into the world.
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Adam Clarke: Commentary on the Bible - 1831
11:27: Yea, Lord: I believe - ΠεπιϚευκα, I have believed. Either meaning that she had believed this for some time past, or that, since he began to teach her, her faith had been considerable increased; but verbs preter, in Greek, are often used to signify the present. Martha here acknowledges Christ for the Messiah promised to their fathers; but her faith goes no farther; and, having received some hope of her brother's present resurrection, she waited for no farther instruction, but ran to call her sister.
Albert Barnes: Notes on the Bible - 1834
11:27: Yea, Lord - This was a noble confession. It showed her full confidence in him as the Messiah, and her full belief that all that he said was true. See Mat 16:16.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:27: Yea: Joh 1:49, Joh 4:42, Joh 6:69, Joh 9:36-38, Joh 20:28-31; Mat 16:16; Act 8:37; Jo1 5:1
which: Joh 6:14; Mal 3:1; Mat 11:3; Luk 7:19, Luk 7:20; Ti1 1:15, Ti1 1:16; Jo1 5:20
John Gill
11:27 She saith unto him, yea, Lord,.... That is, she firmly believed all that he said concerning himself, and the happiness of those that believed in him: and for the confirmation of it adds,
I believe: or "I have believed", as the Vulgate Latin version renders it; that is, long ago, ever since she knew him:
that thou art the Christ the Son of God, which should come into the world; that he was the true Messiah, and the proper and natural Son of God, of the same nature with God, equal to him, having the same perfections with him; and who was long promised, much prophesied of, and greatly expected to come into the world; and was now come into the world by the assumption of human nature, to work out salvation for his people, and therefore, since she believed all this of him, she must believe that he was able to raise the dead to life, and to secure those that believe in him from dying eternally.
Robert Jamieson, A. R. Fausset and David Brown
11:27 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.
11:2811:28: Եւ զայս իբրեւ ասաց, գնա՛ց կոչեա՛ց զՄարիամ զքոյր իւր լռելեայն՝ եւ ասէ. Վարդապետն եկեա՛լ է՝ եւ կոչէ՛ զքեզ[1842]։ [1842] Ոմանք. Գնաց եւ կոչեաց... Վարդապետ եկեալ է։
28. Եւ այս ասելուց յետոյ, գնաց գաղտնաբար կանչեց իր քրոջը՝ Մարիամին եւ ասաց. «Վարդապետն է եկել եւ քեզ է կանչում»:
28 Ասիկա ըսելէ վերջ, գնաց իր քոյրը Մարիամը գաղտուկ մը կանչեց՝ ըսելով. «Վարդապետը եկեր է ու քեզ կը կանչէ»։
Եւ զայս իբրեւ ասաց, գնաց եւ կոչեաց զՄարիամ, զքոյր իւր, լռելեայն եւ ասէ. Վարդապետն եկեալ է եւ կոչէ զքեզ:

11:28: Եւ զայս իբրեւ ասաց, գնա՛ց կոչեա՛ց զՄարիամ զքոյր իւր լռելեայն՝ եւ ասէ. Վարդապետն եկեա՛լ է՝ եւ կոչէ՛ զքեզ[1842]։
[1842] Ոմանք. Գնաց եւ կոչեաց... Վարդապետ եկեալ է։
28. Եւ այս ասելուց յետոյ, գնաց գաղտնաբար կանչեց իր քրոջը՝ Մարիամին եւ ասաց. «Վարդապետն է եկել եւ քեզ է կանչում»:
28 Ասիկա ըսելէ վերջ, գնաց իր քոյրը Մարիամը գաղտուկ մը կանչեց՝ ըսելով. «Վարդապետը եկեր է ու քեզ կը կանչէ»։
zohrab-1805▾ eastern-1994▾ western am▾
11:2828: Сказав это, пошла и позвала тайно Марию, сестру свою, говоря: Учитель здесь и зовет тебя.
11:28  καὶ τοῦτο εἰποῦσα ἀπῆλθεν καὶ ἐφώνησεν μαριὰμ τὴν ἀδελφὴν αὐτῆς λάθρᾳ εἰποῦσα, ὁ διδάσκαλος πάρεστιν καὶ φωνεῖ σε.
11:28. καὶ (And) τοῦτο (to-the-one-this) εἰποῦσα (having-had-said) ἀπῆλθεν (it-had-came-off) καὶ (and) ἐφώνησεν (it-sounded-unto) Μαριὰμ (to-a-Mariam) τὴν (to-the-one) ἀδελφὴν (to-brethrened) αὐτῆς (of-it) λάθρᾳ (unto-secluded,"εἴπασα (having-said,"Ὁ (The-one) διδάσκαλος (a-teaching-speaker) πάρεστιν (it-be-beside) καὶ (and) φωνεῖ (it-soundeth) σε. (to-thee)
11:28. et cum haec dixisset abiit et vocavit Mariam sororem suam silentio dicens magister adest et vocat teAnd when she had said these things, she went and called her sister Mary secretly, saying: The master is come and calleth for thee.
28. And when she had said this, she went away, and called Mary her sister secretly, saying, The Master is here, and calleth thee.
11:28. And when she had said these things, she went and called her sister Mary quietly, saying, “The Teacher is here, and he is calling you.”
11:28. And when she had so said, she went her way, and called Mary her sister secretly, saying, The Master is come, and calleth for thee.
And when she had so said, she went her way, and called Mary her sister secretly, saying, The Master is come, and calleth for thee:

28: Сказав это, пошла и позвала тайно Марию, сестру свою, говоря: Учитель здесь и зовет тебя.
11:28  καὶ τοῦτο εἰποῦσα ἀπῆλθεν καὶ ἐφώνησεν μαριὰμ τὴν ἀδελφὴν αὐτῆς λάθρᾳ εἰποῦσα, ὁ διδάσκαλος πάρεστιν καὶ φωνεῖ σε.
11:28. et cum haec dixisset abiit et vocavit Mariam sororem suam silentio dicens magister adest et vocat te
And when she had said these things, she went and called her sister Mary secretly, saying: The master is come and calleth for thee.
11:28. And when she had said these things, she went and called her sister Mary quietly, saying, “The Teacher is here, and he is calling you.”
11:28. And when she had so said, she went her way, and called Mary her sister secretly, saying, The Master is come, and calleth for thee.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
28: - 32: Как видно из обращения Марфы к сестре, Господь намерен был сначала побеседовать и с Мариею, как Он беседовал с Марфою, и побеседовать наедине, так чтобы Его не слышали люди чужие. Поэтому Марфа тайно сообщает сестре о приходе Христа. Но тем не менее, удаление Марии тотчас же было замечено, и иудеи отправляются вслед за нею, полагая, что она пошла плакать при гробе брата. Как в Евангелии Луки говорится о Марии, что она сидела у ног Христа (Лк. 10:39), как и у Иоанна Мария бросается к ногам Христа, чего не сделала сестра (ср. ст. 20). Ясно, что вера Марии во Христа была гораздо живее, чем вера Марфы.
Adam Clarke: Commentary on the Bible - 1831
11:28: The Master is come - This was the appellation which he had in the family; and from these words it appears that Christ had inquired for Mary, desiring to have her present, that he might strengthen her faith, previously to his raising her brother.
Albert Barnes: Notes on the Bible - 1834
11:28: She went her way - Jesus probably directed her to go, though the evangelist has not recorded it, for she said to Mary, The Master calleth for thee.
Secretly - Privately. So that the others did not hear her. This was done, perhaps, to avoid confusion, or because it was probable that if they knew Jesus was coming they would have made opposition. Perhaps she doubted whether Jesus desired it to be known that he had come.
The Master is come - This appears to have been the appellation by which he was known to the family. It means, literally, teacher, and was a title which he claimed for himself. "One is your Master, even Christ" Mat 23:8, Mat 23:10. The Syriac has it, "Our Master."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:28: and called: Joh 11:20, Joh 1:41, Joh 1:45, Joh 21:7; Zac 3:10; Luk 10:38-42; Th1 4:17, Th1 4:18, Th1 5:11; Heb 12:12
The Master: Joh 13:13, Joh 20:16
come: Joh 10:3; Sol 2:8-14; Mar 10:49
John Gill
11:28 And when she had so said,.... Had expressed her faith in Christ in such terms, as the apostles themselves did, Mt 16:16 Jn 1:49.
She went her way; from Christ, being ordered by him to go to her sister Mary, and fetch her to him:
and called Mary her sister secretly; either beckoned her to come to her, or whispered her in the ear privately, as Nonnus paraphrases it, that the Jews, who were enemies to Christ, might not hear:
saying, the master is come; near the town; is not a great way off: she might use the phrase, "the master", for greater privacy, that should she be overheard, it would not be who she meant; and because it was an usual appellation by which Christ was called in that family, and by which he was well known; and was expressive of honour to him, and subjection in them as his disciples:
and calleth for thee; to come to him; Christ asked after her, desired to see her, and ordered her to come to him; which was an instance of his respect for her.
Robert Jamieson, A. R. Fausset and David Brown
11:28 The Master is come and calleth for thee--The narrative does not give us this interesting detail, but Martha's words do.
11:2911:29: Նա՝ իբրեւ լուաւ, յարեաւ վաղվաղակի, եւ ե՛կն առ Յիսուս[1843]։ [1843] Բազումք. Եւ եկն առ նա։
29. Երբ նա լսեց, իսկոյն վեր կացաւ եւ եկաւ նրա մօտ:
29 Անիկա լսածին պէս՝ շուտ մը ելաւ ու գնաց անոր։
Նա իբրեւ լուաւ, յարեաւ վաղվաղակի եւ եկն առ նա:

11:29: Նա՝ իբրեւ լուաւ, յարեաւ վաղվաղակի, եւ ե՛կն առ Յիսուս[1843]։
[1843] Բազումք. Եւ եկն առ նա։
29. Երբ նա լսեց, իսկոյն վեր կացաւ եւ եկաւ նրա մօտ:
29 Անիկա լսածին պէս՝ շուտ մը ելաւ ու գնաց անոր։
zohrab-1805▾ eastern-1994▾ western am▾
11:2929: Она, как скоро услышала, поспешно встала и пошла к Нему.
11:29  ἐκείνη δὲ ὡς ἤκουσεν ἠγέρθη ταχὺ καὶ ἤρχετο πρὸς αὐτόν·
11:29. ἐκείνη (the-one-thither) δὲ (moreover) ὡς (as) ἤκουσεν (it-heard) ἠγέρθη (it-was-roused) ταχὺ (to-quick) καὶ (and) ἤρχετο ( it-was-coming ) πρὸς (toward) αὐτόν: (to-it)
11:29. illa ut audivit surgit cito et venit ad eumShe, as soon as she heard this, riseth quickly and cometh to him.
29. And she, when she heard it, arose quickly, and went unto him.
11:29. When she heard this, she rose up quickly and went to him.
11:29. As soon as she heard [that], she arose quickly, and came unto him.
As soon as she heard [that], she arose quickly, and came unto him:

29: Она, как скоро услышала, поспешно встала и пошла к Нему.
11:29  ἐκείνη δὲ ὡς ἤκουσεν ἠγέρθη ταχὺ καὶ ἤρχετο πρὸς αὐτόν·
11:29. illa ut audivit surgit cito et venit ad eum
She, as soon as she heard this, riseth quickly and cometh to him.
11:29. When she heard this, she rose up quickly and went to him.
11:29. As soon as she heard [that], she arose quickly, and came unto him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:29: Psa 27:8, Psa 119:59, Psa 119:60; Pro 15:23, Pro 27:17; Sol 3:1-4
John Gill
11:29 As soon as she heard that,.... That Christ was come, and inquired for her, and wanted to see her:
she arose quickly, and came unto him; having an equal affection for him as her sister Martha; and which she showed, by leaving her comforters at once, and by making the haste she did, to another and better comforter: both Martha and Mary, out of their great love to Christ, break through the rule for mourners mentioned in note, See Gill on Jn 11:19, of not going out of the door of the house the first week of mourning.
Robert Jamieson, A. R. Fausset and David Brown
11:29 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.
11:3011:30: Չեւ՛ եւս էր եկեալ Յիսուս ՚ի գեղն. այլ է՛ր անդրէն ՚ի տեղւոջն՝ ուր ընդ առաջ եղեւ նմա Մարթա[1844]։ [1844] Բազումք. Անդէն ՚ի տեղ՛՛։
30. Յիսուս դեռ գիւղ չէր հասել, այլ դեռեւս այն տեղում էր, ուր Մարթան նրան ընդառաջ էր ելել:
30 Յիսուս դեռ գիւղը եկած չէր, հապա այն տեղն էր, ուր Մարթան զինք դիմաւորեց։
չեւ եւս էր եկեալ Յիսուս ի գեղն, այլ էր անդէն ի տեղւոջն ուր ընդ առաջ եղեւ նմա Մարթա:

11:30: Չեւ՛ եւս էր եկեալ Յիսուս ՚ի գեղն. այլ է՛ր անդրէն ՚ի տեղւոջն՝ ուր ընդ առաջ եղեւ նմա Մարթա[1844]։
[1844] Բազումք. Անդէն ՚ի տեղ՛՛։
30. Յիսուս դեռ գիւղ չէր հասել, այլ դեռեւս այն տեղում էր, ուր Մարթան նրան ընդառաջ էր ելել:
30 Յիսուս դեռ գիւղը եկած չէր, հապա այն տեղն էր, ուր Մարթան զինք դիմաւորեց։
zohrab-1805▾ eastern-1994▾ western am▾
11:3030: Иисус еще не входил в селение, но был на том месте, где встретила Его Марфа.
11:30  οὔπω δὲ ἐληλύθει ὁ ἰησοῦς εἰς τὴν κώμην, ἀλλ᾽ ἦν ἔτι ἐν τῶ τόπῳ ὅπου ὑπήντησεν αὐτῶ ἡ μάρθα.
11:30. οὔπω (not-unto-whither) δὲ (moreover) ἐληλύθει (it-had-come-to-have-came,"ὁ (the-one) Ἰησοῦς (an-Iesous,"εἰς (into) τὴν (to-the-one) κώμην, (to-a-village,"ἀλλ' (other) ἦν (it-was) ἔτι (if-to-a-one) ἐν (in) τῷ (unto-the-one) τόπῳ (unto-an-occasion) ὅπου (to-which-of-whither) ὑπήντησεν (it-under-ever-a-oned-unto) αὐτῷ (unto-it,"ἡ (the-one) Μάρθα. (a-Martha)
11:30. nondum enim venerat Iesus in castellum sed erat adhuc in illo loco ubi occurrerat ei MarthaFor Jesus was not yet come into the town: but he was still in that place where Martha had met him.
30. ( Now Jesus was not yet come into the village, but was still in the place where Martha met him.)
11:30. For Jesus had not yet arrived in the town. But he was still at that place where Martha had met him.
11:30. Now Jesus was not yet come into the town, but was in that place where Martha met him.
Now Jesus was not yet come into the town, but was in that place where Martha met him:

30: Иисус еще не входил в селение, но был на том месте, где встретила Его Марфа.
11:30  οὔπω δὲ ἐληλύθει ὁ ἰησοῦς εἰς τὴν κώμην, ἀλλ᾽ ἦν ἔτι ἐν τῶ τόπῳ ὅπου ὑπήντησεν αὐτῶ ἡ μάρθα.
11:30. nondum enim venerat Iesus in castellum sed erat adhuc in illo loco ubi occurrerat ei Martha
For Jesus was not yet come into the town: but he was still in that place where Martha had met him.
11:30. For Jesus had not yet arrived in the town. But he was still at that place where Martha had met him.
11:30. Now Jesus was not yet come into the town, but was in that place where Martha met him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:30: Jesus was not yet come into the town - As the Jewish burying places were without their cities and villages, it appears that the place where our Savior was, when Martha met him, was not far from the place where Lazarus was buried. See the note on Luk 7:12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:30: Joh 11:20
John Gill
11:30 Now Jesus was not yet come into the town,.... Of Bethany, but stayed without, being nearer to Lazarus's grave, which he intended to go to, in order to raise him to life, it being usual to bury the without the towns and cities; See Gill on Mt 8:28, See Gill on Lk 7:12.
but was in that place where Martha met him; here he stopped, and here he continued: the Persic version reads, "but was sitting in the same place", &c. waiting for the coming of Mary along with Martha; judging this to be a more suitable place to converse together in, than their own house, which was thronged with Jews; and especially he chose it for the reason above given.
11:3111:31: Իսկ Հրեայքն որ էին ընդ նմա ՚ի տա՛ն անդ, եւ մխիթարէին զնա, իբրեւ տեսին զՄարիամ՝ թէ յարեաւ վաղվաղակի եւ գնաց, գնացի՛ն եւ նոքա զհետ նորա. համարէին թէ ՚ի գերեզմա՛նն երթայ՝ զի լացցէ անդ[1845]։ [1845] Ոմանք. ՚Ի տան անդր։
31. Իսկ այն հրեաները, որ նրա հետ տանն էին եւ նրան մխիթարում էին, երբ տեսան Մարիամին, որ վեր կացաւ իսկոյն ու գնաց, իրենք եւս նրա յետեւից գնացին. կարծում էին, թէ գերեզման է գնում, որ այնտեղ լաց լինի:
31 Հրեաները, որ անոր հետ տանը մէջ էին ու կը մխիթարէին զանիկա, երբ տեսան թէ Մարիամ շուտ մը ելաւ ու գնաց, իրենք ալ անոր ետեւէն գացին՝ խորհելով թէ գերեզմանը կ’երթայ որպէս զի հոն լայ։
Իսկ Հրեայքն որ էին ընդ նմա ի տան անդ եւ մխիթարէին զնա, իբրեւ տեսին զՄարիամ թէ յարեաւ վաղվաղակի եւ գնաց, գնացին եւ նոքա զհետ նորա, համարէին թէ ի գերեզմանն երթայ զի լացցէ անդ:

11:31: Իսկ Հրեայքն որ էին ընդ նմա ՚ի տա՛ն անդ, եւ մխիթարէին զնա, իբրեւ տեսին զՄարիամ՝ թէ յարեաւ վաղվաղակի եւ գնաց, գնացի՛ն եւ նոքա զհետ նորա. համարէին թէ ՚ի գերեզմա՛նն երթայ՝ զի լացցէ անդ[1845]։
[1845] Ոմանք. ՚Ի տան անդր։
31. Իսկ այն հրեաները, որ նրա հետ տանն էին եւ նրան մխիթարում էին, երբ տեսան Մարիամին, որ վեր կացաւ իսկոյն ու գնաց, իրենք եւս նրա յետեւից գնացին. կարծում էին, թէ գերեզման է գնում, որ այնտեղ լաց լինի:
31 Հրեաները, որ անոր հետ տանը մէջ էին ու կը մխիթարէին զանիկա, երբ տեսան թէ Մարիամ շուտ մը ելաւ ու գնաց, իրենք ալ անոր ետեւէն գացին՝ խորհելով թէ գերեզմանը կ’երթայ որպէս զի հոն լայ։
zohrab-1805▾ eastern-1994▾ western am▾
11:3131: Иудеи, которые были с нею в доме и утешали ее, видя, что Мария поспешно встала и вышла, пошли за нею, полагая, что она пошла на гроб--плакать там.
11:31  οἱ οὗν ἰουδαῖοι οἱ ὄντες μετ᾽ αὐτῆς ἐν τῇ οἰκίᾳ καὶ παραμυθούμενοι αὐτήν, ἰδόντες τὴν μαριὰμ ὅτι ταχέως ἀνέστη καὶ ἐξῆλθεν, ἠκολούθησαν αὐτῇ, δόξαντες ὅτι ὑπάγει εἰς τὸ μνημεῖον ἵνα κλαύσῃ ἐκεῖ.
11:31. οἱ (The-ones) οὖν (accordingly) Ἰουδαῖοι ( Iouda-belonged ) οἱ (the-ones) ὄντες ( being ) μετ' (with) αὐτῆς (of-it) ἐν (in) τῇ (unto-the-one) οἰκίᾳ (unto-a-housing-unto) καὶ (and) παραμυθούμενοι ( relating-beside-unto ) αὐτήν, (to-it) ἰδόντες ( having-had-seen ) τὴν (to-the-one) Μαριὰμ (to-a-Mariam) ὅτι (to-which-a-one) ταχέως (unto-quick) ἀνέστη (it-had-stood-up) καὶ (and) ἐξῆλθεν, (it-had-came-out,"ἠκολούθησαν (they-pathed-along-unto) αὐτῇ (unto-it) δόξαντες ( having-thought-unto ) ὅτι (to-which-a-one) ὑπάγει (it-leadeth-under) εἰς (into) τὸ (to-the-one) μνημεῖον (to-a-rememberlet-of) ἵνα (so) κλαύσῃ (it-might-have-sobbed) ἐκεῖ. (thither)
11:31. Iudaei igitur qui erant cum ea in domo et consolabantur eam cum vidissent Mariam quia cito surrexit et exiit secuti sunt eam dicentes quia vadit ad monumentum ut ploret ibiThe Jews therefore, who were with her in the house and comforted her, when they saw Mary, that she rose up speedily and went out, followed her, saying: She goeth to the grave to weep there.
31. The Jews then which were with her in the house, and were comforting 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.
11:31. Therefore, the Jews who were with her in the house and who were consoling her, when they had seen that Mary rose up quickly and went out, they followed her, saying, “She is going to the tomb, so that she may weep there.”
11:31. 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.
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:

31: Иудеи, которые были с нею в доме и утешали ее, видя, что Мария поспешно встала и вышла, пошли за нею, полагая, что она пошла на гроб--плакать там.
11:31  οἱ οὗν ἰουδαῖοι οἱ ὄντες μετ᾽ αὐτῆς ἐν τῇ οἰκίᾳ καὶ παραμυθούμενοι αὐτήν, ἰδόντες τὴν μαριὰμ ὅτι ταχέως ἀνέστη καὶ ἐξῆλθεν, ἠκολούθησαν αὐτῇ, δόξαντες ὅτι ὑπάγει εἰς τὸ μνημεῖον ἵνα κλαύσῃ ἐκεῖ.
11:31. Iudaei igitur qui erant cum ea in domo et consolabantur eam cum vidissent Mariam quia cito surrexit et exiit secuti sunt eam dicentes quia vadit ad monumentum ut ploret ibi
The Jews therefore, who were with her in the house and comforted her, when they saw Mary, that she rose up speedily and went out, followed her, saying: She goeth to the grave to weep there.
11:31. Therefore, the Jews who were with her in the house and who were consoling her, when they had seen that Mary rose up quickly and went out, they followed her, saying, “She is going to the tomb, so that she may weep there.”
11:31. 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
11:31: She goeth unto the grave to weep there - It appears that it was the custom for the nearest relatives of the deceased to go at times, during the three days of weeping, accompanied by their friends and neighbors, to mourn near the graves of the deceased. They supposed that the spirit hovered about the place where the body was laid for three days, to see whether it might be again permitted to enter, but, when it saw the face change, it knew that all hope was now past. It was on this ground that the seven days of lamentation succeeded the three days of weeping, because all hope was now taken away. They had traditions that, in the course of three days, persons who had died were raised again to life. See Lightfoot.
Mr. Ward says: "I once saw some Mussulman women, near Calcutta, lying on the new-made grave of a relation, weeping bitterly. In this manner the Mussulman females weep and strew flowers over the graves of relations, at the expiration of four days, and forty days, after the interment."
Albert Barnes: Notes on the Bible - 1834
11:31: Saying, She goeth unto the grave - Syriac, "They thought that she went to weep." They had not heard Martha call her. The first days of mourning among the Jews were observed with great solemnity and many ceremonies of grief.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:31: Jews: Joh 11:19
She goeth: Gen 37:35; Sa2 12:16-18; Co1 2:15
John Gill
11:31 The Jews then which were with her in the house,.... Who came from Jerusalem to visit this afflicted family, and continued in the house with them
and comforted her; which was the end of their coming, Jn 11:19. This they endeavoured to do, though they did not succeed:
when they saw Mary, that she rose up hastily, and went out, followed her; they did not know what Martha whispered to her, but observed that she rose off her seat in great haste, and went out of the house at once; and therefore they went after to see where she went, and to persuade her to return;
saying, within themselves; "thinking", as all the Oriental versions seem to read,
she goeth unto the grave to weep there: the Jews were wont to go to the graves on different accounts; one was to see whether the persons were dead or not: for so it is said (p),
"they go to the graves and visit until three days.''
Tit happened that they visited one, and he lived five and twenty years, and after that died: and another was on a religious account; such went to the graves of the prophets, wise men, and righteous, and prostrated themselves upon them, to pray with weeping and supplication, and seek mercy for themselves, and for their brethren, expressing their faith in the resurrection (q). Dr. Pocock (r) has given a large form of prayer used by them at such times, from Solomon bar Nathan; and is as follows:
"let it be the will of the Lord our God, our Creator, our Holy One, the Holy One of Jacob, who hath created all the children of his covenant in judgment, and causes them to die in judgment, and will raise them again to the life of the world to come, who knows the number of them all; that he would hasten to awake our master and doctor, (such an one,) that holy, (or that righteous, or that wise doctor,) whose body dwells in this sepulchre, whose bones rest in the midst of these stones; and that he would quicken him with that eternal life which no death follows; with that life which swallows up all death, and which wipes away all tears, and takes away all reproach; together with all those who are written unto life in Jerusalem; with the seven shepherds, and eight principal men, who are spoken of in Mic 5:5, and give him a part with them that understand, and with them that justify many, who will be like the stars for ever and ever; and the whole residue of the people of the Lord, the house of Israel, who keep the covenant of our God, and do his pleasure, may the Lord our God shake all these out of their dust, and let their lot, and our lot, be in life, in everlasting life, that in it he may establish all, both great and small, according to what is written, Ps 72:16, "there shall be an handful of corn", &c. and confirm the assurance he gave by Isaiah the prophet, the son of Amos, Is 26:19, "thy dead men shall live", &c. and as he promised to Daniel, a man of desires, Dan 12:13, "but go thou thy way till the end be", &c. and as he promised to all the congregations of Israel, by his servant Ezekiel, the son of Buzi the priest, Ezek 37:12, "therefore prophesy and say to them", &c. that the saints may rejoice with glory, and sing upon their beds, and that the righteous may rejoice, and exult before God, and be glad in his salvation, and say in that day, "behold this is our God, we have waited for him", &c. Is 25:9; and we will bless the Lord from this time forth, and for ever, Hallelujah.''
A shorter one, which is in their liturgies, and is used as they pass by the sepulchres of the Israelites, is this:
"blessed art thou, O Lord our God, who has formed you in judgment, and has quickened you in judgment, and has fed you in judgment, and knows the number of all of you, and he will quicken you, and restore you; blessed art thou, O Lord, that quickens the dead.''
But sometimes they went only to vent their grief, and lament the loss of their deceased friends, which the Jews imagined was the case of Mary. And such a custom as this is used by the Turks, whose women on Friday, which is their day of worship, go before sun rising to the graves of the deceased, which are without the city, where they mourn over the death of their friends, and sprinkle their monuments with water and flowers; and even such as are not at the funeral or interment of the dead, after some days, will go to the graves, and make their lamentations there, and inquire of the dead the reason of their departure, and, as it were, expostulate with them, and to their lamentations add oblations of loaves, cheeses, eggs, and flesh (s). The Persians also visit the sepulchres of their principal "Imams", or prelates (t); and the Jews were wont to visit the graves of their great men, in honour to them; yea, the disciples of the wise men used to meet there to study the law, thereby showing respect, and doing honour to the deceased. It is said of Hezekiah, 2Chron 32:33, "that all Judah, and the inhabitants of Jerusalem, did him honour at his death"; from whence say the Talmudists (u) we learn, that they fixed a sitting or a school at his grave; the gloss is, a session (or school) of the wise men to study in the law there. So says Maimonides (w), when a king dies they make a sitting at his grave seven days, as it is said, 2Chron 32:33, "they did him honour at his death"; that is, they made a sitting at his grave.
(p) Massech. Semachot, c. 8. fol. 15. 1. (q) Cippi Heb. p. 3, 4. (r) Misc. not. in port. Maimon. p. 224. (s) Gejer de Ebraeor. Luctu, c. 6. sect. 26. (t) Reland de Relig. Mohammed. l. 1. p. 72. (u) T. Bab. Bava Kama, fol. 16. 2. (w) Hilchot Ebel. c. 14. sect. 25.
Robert Jamieson, A. R. Fausset and David Brown
11:31 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 Jn 11:21).
11:3211:32: Իսկ Մարիամ իբրեւ եկն ուր է՛րն Յիսուս՝ եւ ետես զնա, անկա՛ւ առ ոտս նորա՝ եւ ասէ. Տէր՝ եթէ ա՛ստ էիր դիպեալ՝ ո՛չ էր մեռեալ եղբայրն իմ։
32. Իսկ Մարիամը, երբ եկաւ այնտեղ, ուր Յիսուս կանգնած էր, ու տեսաւ նրան, ընկաւ նրա ոտքերն ու ասաց. «Տէ՛ր, եթէ այստեղ եղած լինէիր, իմ եղբայրը մեռած չէր լինի»:
32 Իսկ Մարիամ, երբ Յիսուսին եղած տեղը հասաւ, զանիկա տեսաւ, անոր ոտքը իյնալով՝ ըսաւ անոր. «Տէ՛ր, եթէ հոս ըլլայիր՝ իմ եղբայրս չէր մեռներ»։
Իսկ Մարիամ իբրեւ եկն ուր էրն Յիսուս եւ ետես զնա, անկաւ առ ոտս նորա եւ ասէ. Տէր, եթէ աստ էիր դիպեալ, ոչ էր մեռեալ եղբայրն իմ:

11:32: Իսկ Մարիամ իբրեւ եկն ուր է՛րն Յիսուս՝ եւ ետես զնա, անկա՛ւ առ ոտս նորա՝ եւ ասէ. Տէր՝ եթէ ա՛ստ էիր դիպեալ՝ ո՛չ էր մեռեալ եղբայրն իմ։
32. Իսկ Մարիամը, երբ եկաւ այնտեղ, ուր Յիսուս կանգնած էր, ու տեսաւ նրան, ընկաւ նրա ոտքերն ու ասաց. «Տէ՛ր, եթէ այստեղ եղած լինէիր, իմ եղբայրը մեռած չէր լինի»:
32 Իսկ Մարիամ, երբ Յիսուսին եղած տեղը հասաւ, զանիկա տեսաւ, անոր ոտքը իյնալով՝ ըսաւ անոր. «Տէ՛ր, եթէ հոս ըլլայիր՝ իմ եղբայրս չէր մեռներ»։
zohrab-1805▾ eastern-1994▾ western am▾
11:3232: Мария же, придя туда, где был Иисус, и увидев Его, пала к ногам Его и сказала Ему: Господи! если бы Ты был здесь, не умер бы брат мой.
11:32  ἡ οὗν μαριὰμ ὡς ἦλθεν ὅπου ἦν ἰησοῦς ἰδοῦσα αὐτὸν ἔπεσεν αὐτοῦ πρὸς τοὺς πόδας, λέγουσα αὐτῶ, κύριε, εἰ ἦς ὧδε οὐκ ἄν μου ἀπέθανεν ὁ ἀδελφός.
11:32. ἡ (The-one) οὖν (accordingly) Μαριὰμ (a-Mariam) ὡς (as) ἦλθεν (it-had-came) ὅπου (to-which-of-whither) ἦν (it-was) Ἰησοῦς (an-Iesous) ἰδοῦσα (having-had-seen) αὐτὸν (to-it) ἔπεσεν (it-had-fallen) αὐτοῦ (of-it) πρὸς (toward) τοὺς (to-the-ones) πόδας, (to-feet,"λέγουσα (forthing) αὐτῷ (unto-it,"Κύριε, (Authority-belonged,"εἰ (if) ἦς (thou-was) ὧδε (unto-which-moreover) οὐκ (not) ἄν (ever) μου (of-me) ἀπέθανεν (it-had-died-of,"ὁ (the-one) ἀδελφός. (brethrened)
11:32. Maria ergo cum venisset ubi erat Iesus videns eum cecidit ad pedes eius et dixit ei Domine si fuisses hic non esset mortuus frater meusWhen Mary therefore was come where Jesus was, seeing him, she fell down at his feet and saith to him. Lord, if thou hadst been here, my brother had not died.
32. Mary therefore, when she came where Jesus was, and saw him, fell down at his feet, saying unto him, Lord, if thou hadst been here, my brother had not died.
11:32. Therefore, when Mary had arrived to where Jesus was, seeing him, she fell down at his feet, and she said to him. “Lord, if you had been here, my brother would not have died.”
11:32. Then when Mary was come where Jesus was, and saw him, she fell down at his feet, saying unto him, Lord, if thou hadst been here, my brother had not died.
Then when Mary was come where Jesus was, and saw him, she fell down at his feet, saying unto him, Lord, if thou hadst been here, my brother had not died:

32: Мария же, придя туда, где был Иисус, и увидев Его, пала к ногам Его и сказала Ему: Господи! если бы Ты был здесь, не умер бы брат мой.
11:32  ἡ οὗν μαριὰμ ὡς ἦλθεν ὅπου ἦν ἰησοῦς ἰδοῦσα αὐτὸν ἔπεσεν αὐτοῦ πρὸς τοὺς πόδας, λέγουσα αὐτῶ, κύριε, εἰ ἦς ὧδε οὐκ ἄν μου ἀπέθανεν ὁ ἀδελφός.
11:32. Maria ergo cum venisset ubi erat Iesus videns eum cecidit ad pedes eius et dixit ei Domine si fuisses hic non esset mortuus frater meus
When Mary therefore was come where Jesus was, seeing him, she fell down at his feet and saith to him. Lord, if thou hadst been here, my brother had not died.
11:32. Therefore, when Mary had arrived to where Jesus was, seeing him, she fell down at his feet, and she said to him. “Lord, if you had been here, my brother would not have died.”
11:32. Then when Mary was come where Jesus was, and saw him, she fell down at his feet, saying unto him, Lord, if thou hadst been here, my brother had not died.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:32: she fell: Luk 5:8, Luk 8:41, Luk 17:16; Rev 5:8, Rev 5:14, Rev 22:8
if: Joh 11:21, Joh 11:37, Joh 4:49
John Gill
11:32 Then when Mary was come where Jesus was,.... Where Martha met him, and where she left him. Travellers tell us, that close by a well, about a stone's cast out of the town of Bethany, is showed the place where Martha met our Lord when he came to raise Lazarus, and where Mary, being called also, met him; but this is not to be depended on, nor is it of any moment to know it. It is blessed meeting Christ any where; and where he is preached, and his ordinances administered, let it be in what place it will, there may the presence of Christ be expected; and it is an encouragement to go there where others have met with him: Martha had been here before, and had had some conversation with Christ to her great satisfaction, and she goes and calls her sister, that she might enjoy the same: so souls that have met with Jesus under such a ministry, in such a place, invite others to go thither also; and often it is that this is a means, in providence, of finding Christ, and enjoying communion with him.
And saw him, she fell down at his feet; in great respect to him, and reverence of him, worshipping him as her Lord and God.
Saying unto him, Lord, if thou hadst been here, my brother had not died; which were the same words Martha uttered upon her first meeting Jesus, Jn 11:21; and it is very likely that they had often expressed themselves in such language one to another, saying to each other, if our Lord Jesus had been but here, our dear brother Lazarus would not have died.
John Wesley
11:32 She fell at his feet - This Martha had not done. So she makes amends for her slowness in coming.
11:3311:33: Յիսուս իբրեւ ետես զնա զի լայր. եւ որ ընդ նմայն էին Հրեայքն՝ լային, խռովեցա՛ւ յոգի իւր իբրեւ զայրացեալ[1846], [1846] Բազումք. Եւ որ ընդ նմա էին։
33. Երբ Յիսուս տեսաւ, որ նա լալիս է, եւ նրա հետ եղող հրեաներն էլ լալիս են, սաստիկ խռովուեց իր հոգում եւ ասաց.
33 Յիսուս երբ տեսաւ զանիկա որ կու լար եւ անոր հետ եղող Հրեաները, որոնք կու լային, իր հոգիին մէջ հառաչեց ու խռովեցաւ,
Յիսուս իբրեւ ետես զնա զի լայր, եւ որ ընդ նմայն էին Հրեայքն` լային, խռովեցաւ յոգի իւր իբրեւ զայրացեալ:

11:33: Յիսուս իբրեւ ետես զնա զի լայր. եւ որ ընդ նմայն էին Հրեայքն՝ լային, խռովեցա՛ւ յոգի իւր իբրեւ զայրացեալ[1846],
[1846] Բազումք. Եւ որ ընդ նմա էին։
33. Երբ Յիսուս տեսաւ, որ նա լալիս է, եւ նրա հետ եղող հրեաներն էլ լալիս են, սաստիկ խռովուեց իր հոգում եւ ասաց.
33 Յիսուս երբ տեսաւ զանիկա որ կու լար եւ անոր հետ եղող Հրեաները, որոնք կու լային, իր հոգիին մէջ հառաչեց ու խռովեցաւ,
zohrab-1805▾ eastern-1994▾ western am▾
11:3333: Иисус, когда увидел ее плачущую и пришедших с нею Иудеев плачущих, Сам восскорбел духом и возмутился
11:33  ἰησοῦς οὗν ὡς εἶδεν αὐτὴν κλαίουσαν καὶ τοὺς συνελθόντας αὐτῇ ἰουδαίους κλαίοντας, ἐνεβριμήσατο τῶ πνεύματι καὶ ἐτάραξεν ἑαυτόν,
11:33. Ἰησοῦς (An-Iesous) οὖν (accordingly) ὡς (as) εἶδεν (it-had-seen) αὐτὴν (to-it) κλαίουσαν (to-sobbing) καὶ (and) τοὺς (to-the-ones) συνελθόντας ( to-having-had-came-together ) αὐτῇ (unto-it) Ἰουδαίους ( to-Iouda-belonged ) κλαίοντας ( to-sobbing ) ἐνεβριμήσατο ( it-in-stressed-unto ) τῷ (unto-the-one) πνεύματι (unto-a-currenting-to) καὶ (and) ἐτάραξεν (it-stirred) ἑαυτόν, (to-self,"
11:33. Iesus ergo ut vidit eam plorantem et Iudaeos qui venerant cum ea plorantes fremuit spiritu et turbavit se ipsumJesus, therefore, when he saw her weeping, and the Jews that were come with her weeping, groaned in the spirit and troubled himself,
33. When Jesus therefore saw her weeping, and the Jews weeping which came with her, he groaned in the spirit, and was troubled,
11:33. And then, when Jesus saw her weeping, and the Jews who had arrived with her weeping, he groaned in spirit and became troubled.
11:33. When Jesus therefore saw her weeping, and the Jews also weeping which came with her, he groaned in the spirit, and was troubled,
When Jesus therefore saw her weeping, and the Jews also weeping which came with her, he groaned in the spirit, and was troubled:

33: Иисус, когда увидел ее плачущую и пришедших с нею Иудеев плачущих, Сам восскорбел духом и возмутился
11:33  ἰησοῦς οὗν ὡς εἶδεν αὐτὴν κλαίουσαν καὶ τοὺς συνελθόντας αὐτῇ ἰουδαίους κλαίοντας, ἐνεβριμήσατο τῶ πνεύματι καὶ ἐτάραξεν ἑαυτόν,
11:33. Iesus ergo ut vidit eam plorantem et Iudaeos qui venerant cum ea plorantes fremuit spiritu et turbavit se ipsum
Jesus, therefore, when he saw her weeping, and the Jews that were come with her weeping, groaned in the spirit and troubled himself,
11:33. And then, when Jesus saw her weeping, and the Jews who had arrived with her weeping, he groaned in spirit and became troubled.
11:33. When Jesus therefore saw her weeping, and the Jews also weeping which came with her, he groaned in the spirit, and was troubled,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
33: - 35: Мария громко заплакала (klaiein), а с нею, по обычаю, громко плакали и подошедшие вслед за нею родственники Лазаря. Тогда и Господь Сам восскорбел духом (enebrimhsato tw pneumati). Различно толкуют это выражение. Одни (напр., Цан) видят здесь обозначение волнения, которое овладело душою Христа при мысли о силе смерти, которая (сила) обнаружилась так ясно в настоящем случае. При этом выражение "духом" понимают как обозначение Духа Святого, Который со времени крещения побуждал Христа к деятельности (ср. 1:33). Точно так же Тренч говорит: "Христос созерцал все страшное значение смерти, этого греховного оброка. Перед Его глазами открывались все бедствия человечества в малом образе одного человека. Он видел перед Собою всех сетующих и все могилы. Ибо если Он готов был отереть слезы предстоящих друзей и на краткий срок превратить их печаль в радость, от этого положение вещей, в сущности, не изменялось: Лазарь будет оживлен, но скоро вторично вкусит горечь смерти" (Тренч. Чудеса Иисуса Христа). Другие (напр., Мейер) видят здесь указание на гнев, который возбудили в Господе лицемерные слезы и рыдания иудеев. Но согласнее с течением мыслей Евангелия усматривать здесь не скорбь, а гнев, раздражение Христа (такой смысл, собственно, и имеет глагол embrimaomai см. Словарь Прейшена), которое возбудили во Христе всеобщие сетования, безутешный плач об умершем в присутствии самого Начальника жизни. И Мария, и другие иудеи как будто вовсе забыли о том, что перед ними стоит Жизнодавец! И Господь возмутился таким проявлением маловерия в отношении к Себе (etaraxen eauton). Что же касается выражения "духом" то оно заменено в 38-м стихе выражением en eautw = "внутренно" и, следовательно, не обозначает и в 33-м ст. Духа Святого.

Где вы положили его? Этими словами Господь дает понять, что Он намерен что-то предпринять для того, чтобы возбудить ослабевшую в окружающих веру в Себя как в Жизнодавца. При этом, однако, Христос отдает дань и общечеловеческому чувству скорби о Своем умершем друге - Он плачет. Да, и у Иоанна Он является не только Богом, но и человеком...
Matthew Henry: Concise Commentary on the Whole Bible - 1706
33 When Jesus therefore saw her weeping, and the Jews also weeping which came with her, he groaned in the spirit, and was troubled, 34 And said, Where have ye laid him? They said unto him, Lord, come and see. 35 Jesus wept. 36 Then said the Jews, Behold how he loved him! 37 And some of them said, Could not this man, which opened the eyes of the blind, have caused that even this man should not have died? 38 Jesus therefore again groaning in himself cometh to the grave. It was a cave, and a stone lay upon it. 39 Jesus said, Take ye away the stone. Martha, the sister of him that was dead, saith unto him, Lord, by this time he stinketh: for he hath been dead four days. 40 Jesus saith unto her, Said I not unto thee, that, if thou wouldest believe, thou shouldest see the glory of God? 41 Then they took away the stone from the place where the dead was laid. And Jesus lifted up his eyes, and said, Father, I thank thee that thou hast heard me. 42 And I knew that thou hearest me always: but because of the people which stand by I said it, that they may believe that thou hast sent me. 43 And when he thus had spoken, he cried with a loud voice, Lazarus, come forth. 44 And he that was dead came forth, bound hand and foot with graveclothes: and his face was bound about with a napkin. Jesus saith unto them, Loose him, and let him go.

Here we have, I. Christ's tender sympathy with his afflicted friends, and the share he took to himself in their sorrows, which appeared three ways:--

1. By the inward groans and troubles of his spirit (v. 33): Jesus saw Mary weeping for the loss of a loving brother, and the Jews that came with her weeping for the loss of a good neighbour and friend; when he saw what a place of weepers, a bochim, this was, he groaned in the spirit, and was troubled. See here,

(1.) The griefs of the sons of men represented in the tears of Mary and her friends. What an emblem was here of this world, this vale of tears! Nature itself teaches us to weep over our dear relations, when they are removed by death; Providence thereby calls to weeping and mourning. It is probable that Lazarus's estate devolved upon his sisters, and was a considerable addition to their fortunes; and in such a case people say, now-a-days, though they cannot wish their relations dead (that is, they do not say they do), yet, if they were dead, they would not wish them alive again; but these sisters, whatever they got by their brother's death, heartily wished him alive again. Religion teaches us likewise to weep with them that weep, as these Jews wept with Mary, considering that we ourselves also are in the body. Those that truly love their friends will share with them in their joys and griefs; for what is friendship but a communication of affections? Job xvi. 5.

(2.) The grace of the Son of God and his compassion towards those that are in misery. In all their afflictions he is afflicted, Isa. lxiii. 9; Judg. x. 16. When Christ saw them all in tears,

[1.] He groaned in the spirit. He suffered himself to be tempted (as we are when we are disturbed by some great affliction), yet without sin. This was an expression, either, First, Of his displeasure at the inordinate grief of those about him, as Mark v. 39: "Why make ye this ado and weep? What a hurry is here! does this become those that believe in a God, a heaven, and another world?" Or, Secondly, Of his feeling sense of the calamitous state of human lie, and the power of death, to which fallen man is subject. Having now to make a vigorous attack upon death and the grave, he thus stirred up himself to the encounter, put on the garments of vengeance, and his fury it upheld him; and that he might the more resolutely undertake the redress of our grievances, and the cure of our griefs, he was pleased to make himself sensible of the weight of them, and under the burden of them he now groaned in spirit. Or, Thirdly, It was an expression of his kind sympathy with his friends that were in sorrow. Here was the sounding of the bowels, the mercies which the afflicted church so earnestly solicits, Isa. lxiii. 15. Christ not only seemed concerned, but he groaned in the spirit; he was inwardly and sincerely affected with the case. David's pretended friends counterfeited sympathy, to disguise their enmity (Ps. xli. 6); but we must learn of Christ to have our love and sympathy without dissimulation. Christ's was a deep and hearty sigh.

[2.] He was troubled. He troubled himself; so the phrase is, very significantly. He had all the passions and affections of the human nature, for in all things he must be like to his brethren; but he had a perfect command of them, so that they were never up, but when and as they were called; he was never troubled, but when he troubled himself, as he saw cause. He often composed himself to trouble, but was never discomposed or disordered by it. He was voluntary both in his passion and in his compassion. He had power to lay down his grief, and power to take it again.

2. His concern for them appeared by his kind enquiry after the poor remains of his deceased friend (v. 34): Where have you laid him? He knew where he was laid, and yet asks, because, (1.) He would thus express himself as a man, even when he was going to exert the power of a God. Being found in fashion as a man, he accommodates himself to the way and manner of the sons of men: Non nescit, sed quasi nescit--He is not ignorant, but he makes as if he were, saith Austin here. (2.) He enquired where the grave was, lest, if he had gone straight to it of his own knowledge, the unbelieving Jews should have thence taken occasion to suspect a collusion between him and Lazarus, and a trick in the case. Many expositors observe this from Chrysostom. (3.) He would thus divert the grief of his mourning friends, by raising their expectations of something great; as if he had said, "I did not come hither with an address of condolence, to mingle a few fruitless insignificant tears with yours; no, I have other work to do; come, let us adjourn to the grave, and go about our business there." Note, A serious address to our work is the best remedy against inordinate grief. (4.) He would hereby intimate to us the special care he takes of the bodies of the saints while they lie in the grave; he takes notice where they are laid, and will look after them. There is not only a covenant with the dust, but a guard upon it.

3. It appeared by his tears. Those about him did not tell him where the body was buried, but desired him to come and see, and led him directly to the grave, that his eye might yet more affect his heart with the calamity.

(1.) As he was going to the grave, as if he had been following the corpse thither, Jesus wept, v. 35. A very short verse, but it affords many useful instructions. [1.] That Jesus Christ was really and truly man, and partook with the children, not only of flesh and blood, but of a human soul, susceptible of the impressions of joy, and grief, and other affections. Christ gave this proof of his humanity, in both senses of the word; that, as a man, he could weep, and, as a merciful man, he would weep, before he gave this proof of his divinity. [2.] That he was a man of sorrows, and acquainted with grief, as was foretold, Isa. liii. 3. We never read that he laughed, but more than once we have him in tears. Thus he shows not only that a mournful state will consist with the love of God, but that those who sow to the Spirit must sow in tears. [3.] Tears of compassion well become Christians, and make them most to resemble Christ. It is a relief to those who are in sorrow to have their friends sympathize with them, especially such a friend as their Lord Jesus.

(2.) Different constructions were put upon Christ's weeping. [1.] Some made a kind and candid interpretation of it, and what was very natural (v. 36): Then said the Jews, Behold how he loved him! They seem to wonder that he should have so strong an affection for one to whom he was not related, and with whom he had not had any long acquaintance, for Christ spent most of his time in Galilee, a great way from Bethany. It becomes us, according to this example of Christ, to show our love to our friends, both living and dying. We must sorrow for our brethren that sleep in Jesus as those that are full of love, though not void of hope; as the devout men that buried Stephen, Acts viii. 2. Though our tears profit not the dead, they embalm their memory. These tears were indications of his particular love to Lazarus, but he has given proofs no less evident of his love to all the saints, in that he died for them. When he only dropped a tear over Lazarus, they said, See how he loved him! Much more reason have we to say so, for whom he hath laid down his life: See how he loved us! Greater love has no man than this [2.] Others made a peevish unfair reflection upon it, as if these tears bespoke his inability to help his friend (v. 37): Could not this man, who opened the eyes of the blind, have prevented the death of Lazarus? Here it is slyly insinuated, First, That the death of Lazarus being (as it seemed by his tears) a great grief to him, if he could have prevented it he would, and therefore because he did not they incline to think that he could not; as, when he was dying, they concluded that he could not, because he did not, save himself, and come down from the cross; not considering that divine power is always directed in its operations by divine wisdom, not merely according to his will, but according to the counsel of his will, wherein it becomes us to acquiesce. If Christ's friends, whom he loves, die,--if his church, whom he loves, be persecuted and afflicted,--we must not impute it to any defect either in his power or love, but conclude that it is because he sees it for the best. Secondly, That therefore it might justly be questioned whether he did indeed open the eyes of the blind, that is, whether it was not a sham. His not working this miracle they thought enough to invalidate the former; at least, it should seem that he had limited power, and therefore not a divine one. Christ soon convinced these whisperers, by raising Lazarus from the dead, which was the greater work, that he could have prevented his death, but therefore did not because he would glorify himself the more.

II. Christ's approach to the grave, and the preparation that was made for working this miracle.

1. Christ repeats his groans upon his coming near the grave (v. 38): Again groaning in himself, he comes to the grave: he groaned, (1.) Being displeased at the unbelief of those who spoke doubtingly of his power, and blamed him for not preventing the death of Lazarus; he was grieved for the hardness of their hearts. He never groaned so much for his own pains and sufferings as for the sins and follies of men, particularly Jerusalem's, Matt. xxiii. 37. (2.) Being affected with the fresh lamentations which, it is likely, the mourning sisters made when they came near the grave, more passionately and pathetically than before, his tender spirit was sensibly touched with their wailings. (3.) Some think that he groaned in spirit because, to gratify the desire of his friends, he was to bring Lazarus again into this sinful troublesome world, from that rest into which he was newly entered; it would be a kindness to Martha and Mary, but it would be to him like thrusting one out to a stormy sea again who was newly got into a safe and quiet harbour. If Lazarus had been let alone, Christ would quickly have gone to him into the other world; but, being restored to life, Christ quickly left him behind in this world. (4.) Christ groaned as one that would affect himself with the calamitous state of the human nature, as subject to death, from which he was now about to redeem Lazarus. Thus he stirred up himself to take hold on God in the prayer he was to make, that he might offer it up with strong crying, Heb. v. 7. Ministers, when they are sent by the preaching of the gospel to raise dead souls, should be much affected with the deplorable condition of those they preach to and pray for, and groan in themselves to think of it.

2. The grave wherein Lazarus lay is here described: It was a cave, and a stone lay upon it. The graves of the common people, probably, were dug as ours are; but persons of distinction were, as with us, interred in vaults, so Lazarus was, and such was the sepulchre in which Christ was buried. Probably this fashion was kept up among the Jews, in imitation of the patriarchs, who buried their dead in the cave of Machpelah, Gen. xxiii. 19. This care taken of the dead bodies of their friends intimates their expectation of their resurrection; they reckoned the solemnity of the funeral ended when the stone was rolled to the grave, or, as here, laid upon it, like that on the mouth of the den into which Daniel was cast (Dan. vi. 17), that the purpose might not be changed; intimating that the dead are separated from the living, and gone the way whence they shall not return. This stone was probably a gravestone, with an inscription upon it, which the Greeks called mnemeion--a memorandum, because it is both a memorial of the dead and a memento to the living, putting them in remembrance of that which we are all concerned to remember. It is called by the Latins, Monumentum, à monendo, because it gives warning.

3. Orders are given to remove the stone (v. 39): Take away the stone. He would have this stone removed that all the standersby might see the body lie dead in the sepulchre, and that way might be made for its coming out, and it might appear to be a true body, and not a ghost or spectre. He would have some of the servants to remove it, that they might be witnesses, by the smell of the putrefaction of the body, and that therefore it was truly dead. It is a good step towards the raising of a soul to spiritual life when the stone is taken away, when prejudices are removed and got over, and way made for the word to the heart, that it may do its work there, and say what it has to say.

4. An objection made by Martha against the opening of the grave: Lord, by this time he stinketh, or is become noisome, for he has been dead four days, tetartaios gar esti, quatriduanus est; he is four days old in the other world; a citizen and inhabitant of the grave of four days' standing. Probably Martha perceived the body to smell, as they were removing the stone, and therefore cried out thus.

(1.) It is easy to observe hence the nature of human bodies: four days are but a little while, yet what a great change will this time make with the body of man, if it be but so long without food, much more if so long without life! Dead bodies (saith Dr. Hammond) after a revolution of the humours, which is completed in seventy-two hours, naturally tend to putrefaction; and the Jews say that by the fourth day after death the body is so altered that one cannot be sure it is such a person; so Maimonides in Lightfoot. Christ rose the third day because he was not to see corruption.

(2.) It is not so easy to say what was Martha's design in saying this. [1.] Some think she said it in a due tenderness, and such as decency teaches to the dead body; now that it began to putrefy, she did not care it should be thus publicly shown and made a spectacle of. [2.] Others think she said it out of a concern for Christ, lest the smell of the dead body should be offensive to him. That which is very noisome is compared to an open sepulchre, Ps. v. 9. If there were any thing noisome she would not have her Master near it; but he was none of those tender and delicate ones that cannot bear as ill smell; if he had, he would not have visited the world of mankind, which sin had made a perfect dunghill, altogether noisome, Ps. xiv. 3. [3.] It should seem, by Christ's answer, that it was the language of her unbelief and distrust: "Lord, it is too late now to attempt any kindness to him; his body begins to rot, and it is impossible that this putrid carcase should live." She gives up his case as helpless and hopeless, there having been no instances, either of late or formerly, of any raised to life after they had begun to see corruption. When our bones are dried, we are ready to say, Our hope is lost. Yet this distrustful word of hers served to make the miracle both the more evident and the more illustrious; by this it appeared that he was truly dead, and not in a trance; for, though the posture of a dead body might be counterfeited, the smell could not. Her suggesting that it could not be done puts the more honour upon him that did it.

5. The gentle reproof Christ gave to Martha for the weakness of her faith (v. 40): Said I not unto thee that if thou wouldest believe thou shouldest see the glory of God? This word of his to her was not before recorded; it is probable that he said it to her when she had said (v. 27), Lord, I believe: and it is enough that it is recorded here, where it is repeated. Note, (1.) Our Lord Jesus has given us all the assurances imaginable that a sincere faith shall at length be crowned with a blessed vision: "If thou believe, thou shalt see God's glorious appearances for thee in this world, and to thee in the other world." If we will take Christ's word, and rely on his power and faithfulness, we shall see the glory of God, and be happy in the sight. (2.) We have need to be often reminded of these sure mercies with which our Lord Jesus hath encouraged us. Christ does not give a direct answer to what Martha had said, nor any particular promise of what he would do, but orders her to keep hold of the general assurances he had already given: Only believe. We are apt to forget what Christ has spoken, and need him to put us in mind of it by his Spirit: "Said I not unto thee so and so? And dost thou think that he will ever unsay it?"

6. The opening of the grave, in obedience to Christ's order, notwithstanding Martha's objection (v. 41): Then they took away the stone. When Martha was satisfied, and had waived her objection, then they proceeded. If we will see the glory of God, we must let Christ take his own way, and not prescribe but subscribe to him. They took away the stone, and this was all they could do; Christ only could give life. What man can do is but to prepare the way of the Lord, to fill the valleys, and level the hills, and, as here, to take away the stone.

III. The miracle itself wrought. The spectators, invited by the rolling away of the stone, gathered about the grave, not to commit dust to dust, earth to earth, but to receive dust from the dust, and earth from the earth again; and, their expectations being raised, our Lord Jesus addresses himself to his work.

1. He applies himself to his living Father in heaven, so he had called him (ch. vi. 17), and so eyes him here.

(1.) The gesture he used was very significant: He lifted up his eyes, an outward expression of the elevation of his mind, and to show those who stood by whence he derived his power; also to set us an example; this outward sign is hereby recommended to our practice; see ch. xvii. 1. Look how those will answer it who profanely ridicule it; but that which is especially charged upon us hereby is to lift up our hearts to God in the heavens; what is prayer, but the ascent of the soul to God, and the directing of its affections and motions heavenward? He lifted up his eyes, as looking above, looking beyond the grave where Lazarus lay, and overlooking all the difficulties that arose thence, that he might have his eyes fixed upon the divine omnipotence; to teach us to do as Abraham, who considered not his own body now dead, nor the deadness of Sarah's womb, never took these into his thoughts, and so gained such a degree of faith as not to stagger at the promise, Rom. iv. 20.

(2.) His address to God was with great assurance, and such a confidence as became him: Father, I thank thee that thou hast heard me.

[1.] He has here taught us, by his own example, First, In prayer to call God Father, and to draw nigh to him as children to a father, with a humble reverence, and yet with a holy boldness. Secondly, In our prayers to praise him, and, when we come to beg for further mercy, thankfully to acknowledge former favours. Thanksgivings, which bespeak God's glory (not our own, like the Pharisee's God, I thank thee), are decent forms into which to put our supplications.

[2.] But our Saviour's thanksgiving here was intended to express the unshaken assurance he had of the effecting of this miracle, which he had in his own power to do in concurrence with his Father: "Father, I thank thee that my will and thine are in this matter, as always, the same." Elijah and Elisha raised the dead, as servants, by entreaty; but Christ, as a Son, by authority, having life in himself, and power to quicken whom he would; and he speaks of this as his own act (v. 11): I go, that I may awake him; yet he speaks of it as what he had obtained by prayer, for his Father heard him: probably he put up the prayer for it when he groaned in spirit once and again (v. 33, 38), in a mental prayer, with groanings which could not be uttered.

First, Christ speaks of this miracle as an answer to prayer, 1. Because he would thus humble himself; though he was a Son, yet learned he this obedience, to ask and receive. His mediatorial crown was granted him upon request, though it is of right, Ps. ii. 8, and ch. xvii. 5. He prays for the glory he had before the world was, though, having never forfeited it, he might have demanded it. 2. Because he was pleased thus to honour prayer, making it the key wherewith even he unlocked the treasures of divine power and grace. Thus he would teach us in prayer, by the lively exercise of faith, to enter into the holiest.

Secondly, Christ, being assured that his prayer was answered, professes,

a. His thankful acceptance of this answer: I thank thee that thou hast heard me. Though the miracle was not yet wrought, yet the prayer was answered, and he triumphs before the victory. No other can pretend to such an assurance as Christ had; yet we may by faith in the promise have a prospect of mercy before it be actually given in, and may rejoice in that prospect, and give God thanks for it. In David's devotions, the same psalm which begins with prayer for a mercy closes with thanksgivings for it. Note, (a.) Mercies in answer to prayer ought in a special manner to be acknowledged with thankfulness. Besides the grant of the mercy itself, we are to value it as a great favour to have our poor prayers taken notice of. (b.) We ought to meet the first appearances of the return of prayer with early thanksgivings. As God answers us with mercy, even before we call, and hears while we are yet speaking, so we should answer him with praise even before he grants, and give him thanks while he is yet speaking good words and comfortable words.

b. His cheerful assurance of a ready answer at any time (v. 42): And I know that thou hearest me always. Let none think that this was some uncommon favour granted him now, such as he never had before, nor should ever have again; no, he had the same divine power going along with him in his whole undertaking, and undertook nothing but what he knew to be agreeable to the counsel of God's will. "I gave thanks" (saith he) "for being heard in this, because I am sure to be heard in every thing." See here, (a.) The interest our Lord Jesus had in heaven; the Father heard him always, he had access to the Father upon every occasion, and success with him in every errand. And we may be sure that his interest is not the less for his going to heaven, which may encourage us to depend upon his intercession, and put all our petitions into his hand, for we are sure that him the Father hears always. (b.) The confidence he had of that interest: I knew it. He did not in the least hesitate or doubt concerning it, but had an entire satisfaction in his own mind of the Father's complacency in him and concurrence with him in every thing. We cannot have such a particular assurance as he had; but this we know, that whatsoever we ask according to his will he heareth us, 1 John v. 14, 15.

Thirdly, But why should Christ give this public intimation of his obtaining this miracle by prayer? He adds, It is because of the people who stand by, that they may believe that thou hast sent me; for prayer may preach. 1. It was to obviate the objections of his enemies, and their reflections. It was blasphemously suggested by the Pharisees, and their creatures, that he wrought his miracles by compact with the devil; now, to evidence the contrary, he openly made his address to God, using prayers, and not charms, not peeping and muttering as those did that used familiar spirits (Isa. viii. 19), but, with elevated eyes and voice professing his communication with Heaven, and dependence on Heaven. 2. It was to corroborate the faith of those that were well inclined to him: That they may believe that thou hast sent me, not to destroy men's lives, but to save them. Moses, to show that God sent him, made the earth open and swallow men up (Num. xvi. 31); Elijah, to show that God sent him, made fire come from heaven and devour men; for the law was a dispensation of terror and death but Christ proves his mission by raising to life one that was dead. Some give this sense: had Christ declared his doing it freely by his own power, some of his weak disciples, who as yet understood not his divine nature, would have thought he took too much upon him, and have been stumbled at it. These babes could not bear that strong meat, therefore he chooses to speak of his power as received and derived he speaks self-denyingly of himself, that he might speak the more plainly to us. Non ita respexit ad swam dignitatem atque ad nostram salutem--In what he said, he consulted not so much his dignity as our salvation.--Jansenius.

2. He now applies himself to his dead friend in the earth. He cried with a loud voice, Lazarus come forth.

(1.) He could have raised Lazarus by a silent exertion of his power and will, and the indiscernible operations of the Spirit of life; but he did it by a call, a loud call,

[1.] To be significant of the power then put forth for the raising of Lazarus, how he created this new thing; he spoke, and it was done. He cried aloud, to signify the greatness of the work, and of the power employed in it, and to excite himself as it were to this attack upon the gates of death, as soldiers engage with a shout. Speaking to Lazarus, it was proper to cry with a loud voice; for, First, The soul of Lazarus, which was to be called back, was at a distance, not hovering about the grave, as the Jews fancied, but removed to Hades, the world of spirits; now it is natural to speak loud when we call to those at a distance. Secondly, The body of Lazarus, which was to be called up, was asleep, and we usually speak loud when we would awake any out of sleep. He cried with a loud voice that the scripture might be fulfilled (Isa. xlv. 19), I have not spoken in secret, in a dark place of the earth.

[2.] To be typical of other works of wonder, and particularly other resurrections, which the power of Christ was to effect. This loud call was a figure, First, Of the gospel call, by which dead souls were to be brought out of the grave of sin, which resurrection Christ had formerly spoken of (ch. v. 25), and of his word as the means of it (ch. vi. 63), and now he gives a specimen of it. By his word, he saith to souls, Live, yea, he saith to them, Live, Ezek. xvi. 6. Arise from the dead, Eph. v. 14. The spirit of life from God entered into those that had been dead and dry bones, when Ezekiel prophesied over them, Ezek. xxxvii. 10. Those who infer from the commands of the word to turn and live that man has a power of his own to convert and regenerate himself might as well infer from this call to Lazarus that he had a power to raise himself to life. Secondly, Of the sound of the archangel's trumpet at the last day, with which they that sleep in the dust shall be awakened and summoned before the great tribunal, when Christ shall descend with a shout, a call, or command, like this here, Come forth, Ps. l. 4. He shall call both to the heavens for their souls, and to the earth for their bodies, that he may judge his people.

(2.) This loud call was but short, yet mighty through God to the battering down of the strongholds of the grave. [1.] He calls him by name, Lazarus, as we call those by their names whom we would awake out of a fast sleep. God said to Moses, as a mark of his favour, I know thee by name. The naming of him intimates that the same individual person that died shall rise again at the last day. He that calls the stars by their names can distinguish by name his stars that are in the dust of the earth, and will lose none of them. [2.] He calls him out of the grave, speaking to him as if he were already alive, and had nothing to do but to come out of his grave. He does not say unto him, Live; for he himself must give life; but he saith to him, Move, for when by the grace of Christ we live spiritually we must stir up ourselves to move; the grave of sin and this world is no place for those whom Christ has quickened, and therefore they must come forth. [3.] The event was according to the intention: He that was dead came forth, v. 44. Power went along with the word of Christ to reunite the soul and the body of Lazarus, and then he came forth. The miracle is described, not by its invisible springs, to satisfy our curiosity, but by its visible effects, to conform our faith. Do any ask where the soul of Lazarus was during the four days of its separation? We are not told, but have reason to think it was in paradise; in joy and felicity; but you will say, "Was it not then really an unkindness to it to cause it to return into the prison of the body?" And if it were, yet, being for the honour of Christ and the serving of the interests of his kingdom, it was no more an injury to him than it was to St. Paul to continue in the flesh when he knew that to depart to Christ was so much better. If any ask whether Lazarus, after he was raised, could give an account or description of his soul's removal out of the body or return to it, or what he saw in the other world, I suppose both those changes were so unaccountable to himself that he must say with Paul, Whether in the body or out of the body, I cannot tell; and of what he saw and heard, that it was not lawful nor possible to express it. In a world of sense we cannot frame to ourselves, much less communicate to others, any adequate ideas of the world of spirits and the affairs of that world. Let us not covet to be wise above what is written, and this is all that is written concerning the resurrection of that Lazarus, that he that was dead came forth. Some have observed that though we read of many who were raised from the dead, who no doubt conversed familiarly with men afterwards, yet the scripture has not recorded one word spoken by any of them, except by our Lord Jesus only.

(3.) This miracle was wrought, [1.] Speedily. Nothing intervenes between the command, Come forth, and the effect, He came forth; dictum factum--no sooner said than done; let there be life, and there was life. Thus the change in the resurrection will be in a moment, in the twinkling of an eye, 1 Cor. xv. 52. The almighty power that can do it can do it in an instant: Then shalt thou call and I will answer; will come at the call, as Lazarus, Here am I. [2.] Perfectly. He was so thoroughly revived that he got up out of his grave as strongly as ever he got up out of his bed, and returned not only to life, but health. He was not raised to serve a present turn, but to live as other men. [3.] With this additional miracle, as some reckon it, that he came out of his grave, though he was fettered with his grave-clothes, with which he was bound hand and foot, and his face bound about with a napkin (for so the manner of the Jews was to bury); and he came forth in the same dress wherein he was buried, that it might appear that it was he himself and not another, and that he was not only alive, but strong, and able to walk, after a sort, even in his grave-clothes. The binding of his face with a napkin proved that he had been really dead, for otherwise, in less than so many days' time, that would have smothered him. And the standers-by, in unbinding him, would handle him, and see him, that it was he himself, and so be witnesses of the miracle. Now see here, First, How little we carry away with us, when we leave the world--only a winding-sheet and a coffin; there is no change of raiment in the grave, nothing but a single suit of grave-clothes. Secondly, What condition we shall be in in the grave. What wisdom or device can there be where the eyes are hoodwinked, or what working where the hands and feet are fettered? And so it will be in the grave, whither we are going. Lazarus being come forth, hampered and embarrassed with his grave-clothes, we may well imagine that those about the grave were exceedingly surprised and frightened at it; we should be so if we should see a dead body rise; but Christ, to make the thing familiar, sets them to work: "Loose him, slacken his grave-clothes, that they may serve for day-clothes till he comes to his house, and then he will go himself, so clad, without guide or supporter to his own house." As, in the Old Testament, the translations of Enoch and Elias were sensible demonstrations of an invisible and future state, the one about the middle of the patriarchal age, the other of the Mosaic economy, so the resurrection of Lazarus, in the New Testament, was designed for the confirmation of the doctrine of the resurrection.
Adam Clarke: Commentary on the Bible - 1831
11:33: He groaned in the spirit, etc. - Here the blessed Jesus shows himself to be truly man; and a man, too, who, notwithstanding his amazing dignity and excellence, did not feel it beneath him to sympathize with the distressed, and weep with those who wept. After this example of our Lord, shall we say that it is weakness, folly, and sin to weep for the loss of relatives? He who says so, and can act in a similar case to the above according to his own doctrine, is a reproach to the name of man. Such apathy never came from God: it is generally a bad scion, implanted in a nature miserably depraved, deriving its nourishment from a perverted spirit or a hardened heart; though in some cases it is the effect of an erroneous, ascetic mode of discipline.
It is abolishing one of the finest traits in our Lord's human character to say that he wept and mourned here because of sin and its consequences. No: Jesus had humanity in its perfection, and humanity unadulterated is generous and sympathetic. A particular friend of Jesus was dead; and, as his friend, the affectionate soul of Christ was troubled, and he mingled his sacred tears with those of the afflicted relatives. Behold the man, in his deep, heart-felt trouble, and in his flowing tears! But when he says, Lazarus, come forth! behold the God! and the God too of infinite clemency, love, and power. Can such a Jesus refuse to comfort the distressed, or save the lost? Can he restrain his mercies from the penitent soul, or refuse to hear the yearnings of his own bowels? Can such a character be inattentive to the welfare of his creatures? Here is God manifested in the flesh! living in human nature, feeling for the distressed, and suffering for the lost! Reader! ask thy soul, ask thy heart, ask the bowels of thy compassions, if thou hast any, could this Jesus unconditionally reprobate from eternity any soul of man? Thou answerest, No! God repeats, No! Universal nature re-echoes, No! and the tears and blood of Jesus eternally say, No!
Albert Barnes: Notes on the Bible - 1834
11:33: He groaned in the spirit - The word rendered "groaned," here, commonly denotes to be angry or indignant, or to reprove severely, denoting violent agitation of mind. Here it also evidently denotes violent agitation - not from anger, but from grief. He saw the sorrow of others, and he was also moved with sympathy and love. The word "groan" usually, with us, denotes an expression of internal sorrow by a special sound. The word here, however, does not mean that utterance was given to the internal emotion, but that it was deep and agitating, though internal.
In the spirit - In the mind. See Act 19:21. Paul purposed in the spirit that is, in his mind, Mat 5:3.
Was troubled - Was affected with grief. Perhaps this expression denotes that his countenance was troubled, or gave indications of sorrow (Grotins).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:33: the Jews: Rom 12:15
he groaned: Joh 11:38, Joh 12:27; Mar 3:5, Mar 9:19, Mar 14:33-35; Heb 4:15, Heb 5:7, Heb 5:8
was troubled: Gr. he troubled himself, Gen 43:30, Gen 43:31, Gen 45:1-5
Geneva 1599
11:33 (5) When Jesus therefore saw her weeping, and the Jews also weeping which came with her, he (f) groaned in the spirit, and was troubled,
(5) Christ took upon himself together with our flesh all affections of man (sin alone excepted), and amongst them especially mercy and compassion.
(f) These are signs that he was greatly moved, but yet these signs were without sin: and these affections belong to man's nature.
John Gill
11:33 When Jesus therefore saw her weeping,.... At his feet, who, for sorrow and grief of heart, could say no more to him; but having expressed these words, burst out into floods of tears:
and the Jews also weeping, which came with her; either through sympathy with her, or hypocritically:
he groaned in the spirit; in his human soul; and which shows, that he had a real human soul, subject to passions, though sinless ones. The word signifies an inward motion of the mind, through indignation and anger; and it may be partly at the weakness of Mary's faith, and at her immoderate sorrow; and partly at the hypocrisy of the Jews: or else this inward groaning was through grief, sympathizing with Mary, and her friends, his human soul being touched with a fellow feeling of their griefs and sorrows:
and was troubled; or troubled himself; threw himself into some forms and gestures of sorrow, and mourning, as lifting up his eyes, wringing his hands, and changing the form of his countenance.
John Wesley
11:33 He groaned - So he restrained his tears. So he stopped them soon after, Jn 11:38. He troubled himself - An expression amazingly elegant, and full of the highest propriety. For the affections of Jesus were not properly passions, but voluntary emotions, which were wholly in his own power. And this tender trouble which he now voluntarily sustained, was full of the highest order and reason.
Robert Jamieson, A. R. Fausset and David Brown
11:33 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.
11:3411:34: եւ ասէ. Ո՞ւր եդիք զնա։ Ասեն ցնա. Տէր՝ ե՛կ եւ տե՛ս։
34. «Ո՞ւր դրիք նրան»: Նրան ասացին. «Տէ՛ր, արի՛ եւ տե՛ս»:
34 Եւ ըսաւ. «Ո՞ւր դրած էք զանիկա»։ Ըսին իրեն. «Տէ՛ր, եկուր ու տես»։
եւ ասէ. Ո՞ւր եդիք զնա: Ասեն ցնա. Տէր, եկ եւ տես:

11:34: եւ ասէ. Ո՞ւր եդիք զնա։ Ասեն ցնա. Տէր՝ ե՛կ եւ տե՛ս։
34. «Ո՞ւր դրիք նրան»: Նրան ասացին. «Տէ՛ր, արի՛ եւ տե՛ս»:
34 Եւ ըսաւ. «Ո՞ւր դրած էք զանիկա»։ Ըսին իրեն. «Տէ՛ր, եկուր ու տես»։
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11:3434: и сказал: где вы положили его? Говорят Ему: Господи! пойди и посмотри.
11:34  καὶ εἶπεν, ποῦ τεθείκατε αὐτόν; λέγουσιν αὐτῶ, κύριε, ἔρχου καὶ ἴδε.
11:34. καὶ (and) εἶπεν (it-had-said,"Ποῦ (Of-whither) τεθείκατε (ye-had-come-to-place) αὐτόν; (to-it?"λέγουσιν (They-fortheth) αὐτῷ (unto-it,"Κύριε, (Authority-belonged," ἔρχου ( thou-should-come ) καὶ (and) ἴδε. (thou-should-have-seen)
11:34. et dixit ubi posuistis eum dicunt ei Domine veni et videAnd said: Where have you laid him? They say to him: Lord, come and see.
34. and said, Where have ye laid him? They say unto him, Lord, come and see.
11:34. And he said, “Where have you laid him?” They said to him, “Lord, come and see.”
11:34. And said, Where have ye laid him? They said unto him, Lord, come and see.
And said, Where have ye laid him? They said unto him, Lord, come and see:

34: и сказал: где вы положили его? Говорят Ему: Господи! пойди и посмотри.
11:34  καὶ εἶπεν, ποῦ τεθείκατε αὐτόν; λέγουσιν αὐτῶ, κύριε, ἔρχου καὶ ἴδε.
11:34. et dixit ubi posuistis eum dicunt ei Domine veni et vide
And said: Where have you laid him? They say to him: Lord, come and see.
11:34. And he said, “Where have you laid him?” They said to him, “Lord, come and see.”
11:34. And said, Where have ye laid him? They said unto him, Lord, come and see.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
11:34: Where have ye laid him? - Jesus spoke as a man. In all this transaction he manifested the deep sympathies of a man; and though he who could raise the dead man up could also know where he was, yet he chose to lead them to the grave by inducing them to point the way, and hence, he asked this question.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:34: Joh 1:39, Joh 20:2; Mat 28:6; Mar 15:47, Mar 16:6
John Gill
11:34 And said, where have ye laid him?.... This he might say as man, though he, as the omniscient God, knew where he was laid; and that it might appear there was no juggle and contrivance between him, and the relations of the deceased; and to raise some expectation of what he intended to do; and to draw the Jews thither, that they might be witnesses of the miracle he was about to work.
They say unto him; That is, Martha and Mary,
Lord, come and see; it being but a little way off.
Robert Jamieson, A. R. Fausset and David Brown
11:34 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.
11:3511:35: Եւ արտասուեա՛ց Յիսուս։
35. Եւ Յիսուս արտասուեց:
35 Յիսուս լացաւ։
Եւ արտասուեաց Յիսուս:

11:35: Եւ արտասուեա՛ց Յիսուս։
35. Եւ Յիսուս արտասուեց:
35 Յիսուս լացաւ։
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11:3535: Иисус прослезился.
11:35  ἐδάκρυσεν ὁ ἰησοῦς.
11:35. ἐδάκρυσεν (It-teared,"ὁ (the-one) Ἰησοῦς. (an-Iesous)
11:35. et lacrimatus est IesusAnd Jesus wept.
35. Jesus wept.
11:35. And Jesus wept.
11:35. Jesus wept.
Jesus wept:

35: Иисус прослезился.
11:35  ἐδάκρυσεν ὁ ἰησοῦς.
11:35. et lacrimatus est Iesus
And Jesus wept.
11:35. And Jesus wept.
11:35. Jesus wept.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:35: Jesus wept - The least verse in the Bible, yet inferior to none. Some of the ruthless ancients, improperly styled fathers of the Church, thought that weeping was a degradation of the character of Christ; and therefore, according to the testimony of Epiphanius, Anchorat. c. 13, razed out of the Gospel of St. Luke the place (Luk 19:41) where Christ is said to have wept over Jerusalem.
Albert Barnes: Notes on the Bible - 1834
11:35: Jesus wept - It has been remarked that this is the shortest verse in the Bible; but it is exceedingly important and tender. It shows the Lord Jesus as a friend, a tender friend, and evinces his character as a man. And from this we learn:
1. That the most tender personal friendship is not inconsistent with the most pure religion. Piety binds stronger the ties of friendship, makes more tender the emotions of love, and seals and sanctifies the affections of friends.
2. It is right, it is natural, it is indispensable for the Christian to sympathize with others in their afflictions. Rom 12:15; "rejoice with them that do rejoice, and weep with them that weep."
3. Sorrow at the death of friends is not improper. It is right to weep. It is the expression of nature and religion does not forbid or condemn it. All that religion does in the case is to temper and chasten our grief; to teach us to mourn with submission to God; to weep without complaining, and to seek to banish tears, not by hardening the heart or forgetting the friend, but by bringing the soul, made tender by grief, to receive the sweet influences of religion, and to find calmness and peace in the God of all consolation.
4. We have here an instance of the tenderness of the character of Jesus, The same Savior wept over Jerusalem, and felt deeply for poor dying, sinners. To the same tender and compassionate Saviour Christians may now come Heb 4:15; and to him the penitent sinner may also come, knowing that he will not cast him away.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:35: Joh 11:33; Gen 43:30; Job 30:25; Psa 35:13-15, Psa 119:136; Isa 53:3, Isa 63:9; Jer 9:1, Jer 13:17, Jer 14:17; Lam 1:16; Luk 19:11, Luk 19:41; Rom 9:2, Rom 9:3; Heb 2:16, Heb 2:17; Heb 4:15
John Gill
11:35 Jesus wept. As he was going along to the grave, see Jn 11:28; as he was meditating upon the state of his friend Lazarus, the distress his two sisters were in, and the greater damnation that would befall the Jews then present, who, notwithstanding the miracle, would not believe in him. This shows him to be truly and really man, subject to like passions, only without sin.
John Wesley
11:35 Jesus wept - Out of sympathy with those who were in tears all around him, as well as from a deep sense of the misery sin had brought upon human nature.
Robert Jamieson, A. R. Fausset and David Brown
11:35 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 Jn 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?
11:3611:36: Ասէին Հրեայքն. Տեսէ՛ք, ո՞րչափ սիրէր զնա[1847]։ [1847] Ոմանք. Ասեն Հրէայքն. Տե՛՛։
36. Հրեաներն ասացին. «Տեսէ՛ք ինչքան էր սիրում նրան»:
36 Ուստի Հրեաները կ’ըսէին. «Նայեցէք որչա՜փ կը սիրէր զանիկա»։
Ասէին Հրեայքն. Տեսէք, որչափ սիրէր զնա:

11:36: Ասէին Հրեայքն. Տեսէ՛ք, ո՞րչափ սիրէր զնա[1847]։
[1847] Ոմանք. Ասեն Հրէայքն. Տե՛՛։
36. Հրեաներն ասացին. «Տեսէ՛ք ինչքան էր սիրում նրան»:
36 Ուստի Հրեաները կ’ըսէին. «Նայեցէք որչա՜փ կը սիրէր զանիկա»։
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11:3636: Тогда Иудеи говорили: смотри, как Он любил его.
11:36  ἔλεγον οὗν οἱ ἰουδαῖοι, ἴδε πῶς ἐφίλει αὐτόν.
11:36. ἔλεγον (They-were-forthing) οὖν (accordingly,"οἱ (the-ones) Ἰουδαῖοι ( Iouda-belonged ,"Ἴδε (Thou-should-have-had-seen,"πῶς (unto-whither) ἐφίλει (it-was-caring-unto) αὐτόν. (to-it)
11:36. dixerunt ergo Iudaei ecce quomodo amabat eumThe Jews therefore said: Behold how he loved him.
36. The Jews therefore said, Behold how he loved him!
11:36. Therefore, the Jews said, “See how much he loved him!”
11:36. Then said the Jews, Behold how he loved him!
Then said the Jews, Behold how he loved him:

36: Тогда Иудеи говорили: смотри, как Он любил его.
11:36  ἔλεγον οὗν οἱ ἰουδαῖοι, ἴδε πῶς ἐφίλει αὐτόν.
11:36. dixerunt ergo Iudaei ecce quomodo amabat eum
The Jews therefore said: Behold how he loved him.
11:36. Therefore, the Jews said, “See how much he loved him!”
11:36. Then said the Jews, Behold how he loved him!
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
36: - 37: Слезы, показавшееся на лице Христа, одних убедили в том, что Христос любил Лазаря, другим же показались слезами бессилия. Последние даже на основании этих слез делали такое заключение, что Христос и вообще не имел силы совершать исцелений. Они заподозрили даже истинность последнего чуда исцеления, совершенного Господом в Иерусалиме над слепорожденным. Вероятно - говорили эти люди, - и то исцеление было только обманом. Эти разговоры опять раздражали Господа (по-русски неточно: опять скорбя внутренне - ст. 38).
Adam Clarke: Commentary on the Bible - 1831
11:36: Behold how he loved him! - And when we see him pouring out his blood and life upon the cross for mankind, we may with exultation and joy cry out, Behold how he hath loved Us!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:36: Behold: Joh 14:21-23, Joh 21:15-17; Co2 8:8, Co2 8:9; Eph 5:2, Eph 5:25; Jo1 3:1, Jo1 4:9, Jo1 4:10; Rev 1:5
John Gill
11:36 Then said the Jews, behold, how he loved him! Lazarus; for they supposed that these tears were shed purely on his account; and by all circumstances they could not but judge, that they proceeded from an hearty and sincere affection to him; and it was amazing to them, that his love to him should be so strong, when he was no relation, only, as they imagined, a common friend. Christ's love to all his people, even when they are dead in trespasses and sins, is wonderful, and passes knowledge. And it is amazing indeed, if it be considered who the lover is, the eternal Son of God, who is God over all, blessed for ever, the Creator of all things, the King of kings, and Lord of lords: and also, who they are that are loved by him, not only creatures, but sinful ones, exceeding mean and abject; the base things of this world, bankrupts, beggars, yea, comparable to the beasts that perish; who had nothing external, nor internal, to recommend them to him, and engage his affections; yea, everything to give him an aversion to them, and render them odious in his sight, being enemies in their minds by wicked works, and children of wrath, as others: and likewise, if it be considered what he has done for these, in which his love appears to them; as before time, in espousing their persons, becoming their surety, engaging in covenant with his Father for them, agreeing to all he proposed, taking the care of their persons, and of all blessings and promises, grace and glory for them; and in time here on earth, by assuming their nature, fulfilling the law for them, dying in their room and stead, paying their debts, procuring all blessings for them, peace, pardon, righteousness, and eternal redemption; and now in heaven, by preparing a place for them, being their intercessor and advocate there, supplying their wants, frequently visiting them, and indulging them with communion with himself, preserving them safe to his kingdom and glory, into which he will introduce them, presenting them to his Father with exceeding joy; all which are marvellous acts of love and grace: to which may be added, the consideration of the nature of his love, that it should be from everlasting, before these persons were born; that it should be a love of complacency and delight in them; that it should be free, and unmerited, without any reason, or motive on their part; that it should be distinguishing, that they, and not others, should be the objects of it; and that it should continue unchangeably the same, notwithstanding their manifold transgressions, and provocations; wherefore it may be justly said, behold, how he loved them!
Robert Jamieson, A. R. Fausset and David Brown
11:36 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.
11:3711:37: Կէ՛սքն ՚ի նոցանէ ասէին. Ո՞չ կարէր սա, որ եբաց զա՛չս կուրին, առնել զի եւ սա՝ մի՛ մեռցի[1848]։ [1848] Ոմանք. Ո՞չ կարէ սա։
37. Նրանցից ոմանք ասում էին. «Սա, որ կոյրի աչքերը բացեց, չէ՞ր կարող նաեւ այնպէս անել, որ սա չմեռնէր»:
37 Անոնցմէ ոմանք ալ կ’ըսէին. «Ատիկա որ կոյրին աչքերը բացաւ, չէ՞ր կրնար ընել որ աս ալ չմեռնէր»։
Կէսքն ի նոցանէ ասէին. Ո՞չ կարէր սա, որ եբաց զաչս կուրին, առնել զի եւ սա մի՛ մեռցի:

11:37: Կէ՛սքն ՚ի նոցանէ ասէին. Ո՞չ կարէր սա, որ եբաց զա՛չս կուրին, առնել զի եւ սա՝ մի՛ մեռցի[1848]։
[1848] Ոմանք. Ո՞չ կարէ սա։
37. Նրանցից ոմանք ասում էին. «Սա, որ կոյրի աչքերը բացեց, չէ՞ր կարող նաեւ այնպէս անել, որ սա չմեռնէր»:
37 Անոնցմէ ոմանք ալ կ’ըսէին. «Ատիկա որ կոյրին աչքերը բացաւ, չէ՞ր կրնար ընել որ աս ալ չմեռնէր»։
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11:3737: А некоторые из них сказали: не мог ли Сей, отверзший очи слепому, сделать, чтобы и этот не умер?
11:37  τινὲς δὲ ἐξ αὐτῶν εἶπαν, οὐκ ἐδύνατο οὖτος ὁ ἀνοίξας τοὺς ὀφθαλμοὺς τοῦ τυφλοῦ ποιῆσαι ἵνα καὶ οὖτος μὴ ἀποθάνῃ;
11:37. τινὲς (Ones) δὲ (moreover) ἐξ (out) αὐτῶν (of-them) εἶπαν (they-said,"Οὐκ (Not) ἐδύνατο ( it-was-abling ,"οὗτος (the-one-this) ὁ (the-one) ἀνοίξας (having-opened-up) τοὺς (to-the-ones) ὀφθαλμοὺς (to-eyes) τοῦ (of-the-one) τυφλοῦ (of-blind,"ποιῆσαι (to-have-done-unto) ἵνα (so) καὶ (and) οὗτος (the-one-this) μὴ (lest) ἀποθάνῃ; (it-might-have-died-off?"
11:37. quidam autem dixerunt ex ipsis non poterat hic qui aperuit oculos caeci facere ut et hic non morereturBut some of them said: Could not he that opened the eyes of the man born blind have caused that this man should not die?
37. But some of them said, Could not this man, which opened the eyes of him that was blind, have caused that this man also should not die?
11:37. But some of them said, “Would not he who opened the eyes of one born blind have been able to cause this man not to die?”
11:37. And some of them said, Could not this man, which opened the eyes of the blind, have caused that even this man should not have died?
And some of them said, Could not this man, which opened the eyes of the blind, have caused that even this man should not have died:

37: А некоторые из них сказали: не мог ли Сей, отверзший очи слепому, сделать, чтобы и этот не умер?
11:37  τινὲς δὲ ἐξ αὐτῶν εἶπαν, οὐκ ἐδύνατο οὖτος ὁ ἀνοίξας τοὺς ὀφθαλμοὺς τοῦ τυφλοῦ ποιῆσαι ἵνα καὶ οὖτος μὴ ἀποθάνῃ;
11:37. quidam autem dixerunt ex ipsis non poterat hic qui aperuit oculos caeci facere ut et hic non moreretur
But some of them said: Could not he that opened the eyes of the man born blind have caused that this man should not die?
11:37. But some of them said, “Would not he who opened the eyes of one born blind have been able to cause this man not to die?”
11:37. And some of them said, Could not this man, which opened the eyes of the blind, have caused that even this man should not have died?
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Adam Clarke: Commentary on the Bible - 1831
11:37: Could not this man, which opened the eyes, etc. - Through the maliciousness of their hearts, these Jews considered the tears of Jesus as a proof of his weakness. We may suppose them to have spoken thus: "If he loved him so well, why did he not heal him? And if he could have healed him, why did he not do it, seeing he testifies so much sorrow at his death? Let none hereafter vaunt the miracle of the blind man's cure; if he had been capable of doing that, he would not have permitted his friend to die." Thus will men reason, or rather madden, concerning the works and providence of God; till, by his farther miracles of mercy or judgment, he converts or confounds them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:37: Could: Joh 9:6; Psa 78:19, Psa 78:20; Mat 27:40-42; Mar 15:32; Luk 23:35, Luk 23:39
John Gill
11:37 And some of them said,.... Who were averse to him, and bore him a secret grudge, and were willing to put the worst construction on every action of his:
could not this man which opened the eyes of the blind; as it is said, at least pretended, that he did, Jn 9:6, for this must be understood as calling the miracle into question, and as a sneer upon it, and not as taking it for granted that so it was; and even supposing that, it is mentioned to his reproach, since if so, he might
have caused that, even this man should not died: for either the above cure was a sham, or, if it was a real thing, he who did that could have prevented Lazarus's death; and if he could, and would not, where is his friendship? and what must be thought of all this show of affection to him? and what are these tears, but crocodile ones? but this reasoning, as specious as it may seem, was very fallacious; for he that cured the man born blind could raise Lazarus from the dead, which he intended; and therefore did not prevent his death, that he might still give more joy to the family, bring more glory to God, and himself, and more shame and confusion to his enemies.
John Wesley
11:37 Could not this person have even caused, that this man should not have died? - Yet they never dreamed that he could raise him again! What a strange mixture of faith and unbelief.
Robert Jamieson, A. R. Fausset and David Brown
11:37 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.
11:3811:38: Յիսուս դարձեալ զայրացեալ ընդ մի՛տս իւր, գա՛յ ՚ի գերեզմանն. եւ էր ա՛յր մի, եւ վէ՛մ մի եդեալ ՚ի վերայ նորա։
38. Յիսուս, դարձեալ խռովուելով ինքն իր մէջ, եկաւ գերեզմանը: Սա մի քարայր էր, որի վրայ մի քար էր դրուած:
38 Յիսուս նորէն իր սրտին մէջ հառաչելով գերեզման գնաց։ Անիկա քարայր մըն էր ու անոր վրայ քար մը դրուած էր։
Յիսուս դարձեալ զայրացեալ ընդ միտս իւր, գայ ի գերեզմանն. եւ էր այր մի, եւ վէմ մի եդեալ ի վերայ նորա:

11:38: Յիսուս դարձեալ զայրացեալ ընդ մի՛տս իւր, գա՛յ ՚ի գերեզմանն. եւ էր ա՛յր մի, եւ վէ՛մ մի եդեալ ՚ի վերայ նորա։
38. Յիսուս, դարձեալ խռովուելով ինքն իր մէջ, եկաւ գերեզմանը: Սա մի քարայր էր, որի վրայ մի քար էր դրուած:
38 Յիսուս նորէն իր սրտին մէջ հառաչելով գերեզման գնաց։ Անիկա քարայր մըն էր ու անոր վրայ քար մը դրուած էր։
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11:3838: Иисус же, опять скорбя внутренно, приходит ко гробу. То была пещера, и камень лежал на ней.
11:38  ἰησοῦς οὗν πάλιν ἐμβριμώμενος ἐν ἑαυτῶ ἔρχεται εἰς τὸ μνημεῖον· ἦν δὲ σπήλαιον, καὶ λίθος ἐπέκειτο ἐπ᾽ αὐτῶ.
11:38. Ἰησοῦς (An-Iesous) οὖν (accordingly) πάλιν (unto-furthered) ἐμβριμώμενος ( in-stressing-unto ) ἐν (in) ἑαυτῷ (unto-self) ἔρχεται ( it-cometh ) εἰς (into) τὸ (to-the-one) μνημεῖον: (to-a-rememberlet-of) ἦν (It-was) δὲ (moreover) σπήλαιον, (a-cavelet) καὶ (and) λίθος (a-stone) ἐπέκειτο ( it-was-situating-upon ) ἐπ' (upon) αὐτῷ. (unto-it)
11:38. Iesus ergo rursum fremens in semet ipso venit ad monumentum erat autem spelunca et lapis superpositus erat eiJesus therefore again groaning in himself, cometh to the sepulchre. Now it was a cave; and a stone was laid over it.
38. Jesus therefore again groaning in himself cometh to the tomb. Now it was a cave, and a stone lay against it.
11:38. Therefore, Jesus, again groaning from within himself, went to the tomb. Now it was a cave, and a stone had been placed over it.
11:38. Jesus therefore again groaning in himself cometh to the grave. It was a cave, and a stone lay upon it.
Jesus therefore again groaning in himself cometh to the grave. It was a cave, and a stone lay upon it:

38: Иисус же, опять скорбя внутренно, приходит ко гробу. То была пещера, и камень лежал на ней.
11:38  ἰησοῦς οὗν πάλιν ἐμβριμώμενος ἐν ἑαυτῶ ἔρχεται εἰς τὸ μνημεῖον· ἦν δὲ σπήλαιον, καὶ λίθος ἐπέκειτο ἐπ᾽ αὐτῶ.
11:38. Iesus ergo rursum fremens in semet ipso venit ad monumentum erat autem spelunca et lapis superpositus erat ei
Jesus therefore again groaning in himself, cometh to the sepulchre. Now it was a cave; and a stone was laid over it.
11:38. Therefore, Jesus, again groaning from within himself, went to the tomb. Now it was a cave, and a stone had been placed over it.
11:38. Jesus therefore again groaning in himself cometh to the grave. It was a cave, and a stone lay upon it.
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Adam Clarke: Commentary on the Bible - 1831
11:38: It was a cave, etc. - It is likely that several of the Jewish burying-places were made in the sides of rocks; some were probably dug down like a well from the upper surface, and then hollowed under into niches, and a flat stone, laid down upon the top, would serve for a door. Yet, from what the evangelist says, there seems to have been something peculiar in the formation of this tomb. It might have been a natural grotto, or dug in the side of a rock or hill, and the lower part of the door level with the ground, or how could Lazarus have come forth, as he is said to have done, Joh 11:44?
Albert Barnes: Notes on the Bible - 1834
11:38: It was a cave - This was a common mode of burial. See the notes at Mat 8:28.
A stone lay upon it - Over the mouth of the cave. See Mat 27:60.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:38: groaning: Joh 11:33; Eze 9:4, Eze 21:6; Mar 8:12
It was: Gen 23:19, Gen 49:29-31; Isa 22:16; Mat 27:60, Mat 27:66
John Gill
11:38 Jesus therefore groaning in himself,.... Not only through grief, just coming up to the grave, where his dear friend lay, but through an holy anger and indignation at the malice and wickedness of the Jews;
cometh to the grave of Lazarus,
Tit was a cave; either a natural one, such as were in rocks and mountains, of which sort there were many in Judea, and near Jerusalem being a rocky and mountainous country, of which Josephus (x) makes mention; where thieves and robbers sheltered themselves, and could not easily be come at and where persons in danger fled to for safety, and hid themselves; and the reason why such places were chose to bury in, was because here the bodies were safe from beasts of prey: or this was an artificial cave made out of a rock, in form of one, as was the tomb of Joseph of Arimathea; and it was the common custom of the Jews to make caves and bury in; yea, they were obliged to it by their traditions: thus says Maimonides (y),
"he that sells a place to his friend to make in it a grave or that receives from his friend a place to make in it a grave, , "must make a cave", and open in it eight graves, three on one side and three on another, and two over against the entrance "into the cave": the measure of "the cave" is four cubits by six, and every grave is four cubits long, and six hands broad, and seven high; and there is a space between every grave, on the sides a cubit and a half, and between the two in the middle two cubits.''
And elsewhere (z) he observes, that
"they dig "caves" in the earth, and make a grave in the side "of the cave", and bury him (the dead) in it.''
And such caves for burying the dead, were at and near the Mount of Olives; and near the same must be this cave where Lazarus was buried; for Bethany was not far from thence: so in the Cippi Hebraici we read (a), that at the bottom of the Mount (of Olives) is a very great "cave", said to be Haggai the prophet's; and in it are many caves.--And near it is the grave of Zachariah the prophet, in a "cave" shut up; and frequent mention is made there of caves in which persons were buried; See Gill on Mt 23:29; perhaps the custom of burying in them might take its rise from the cave of Machpelah, which Abraham, their father, bought for a buryingplace for his dead. The sepulchre of Lazarus is pretended (b) to be shown to travellers to this day, over which is built a chapel of marble, very decent, and comely, and stands close by a church built in honour of Martha and Mary, the two sisters of Lazarus, in the place where their house stood; but certain it is, that the grave of Lazarus was out of the town:
and a stone lay upon it. Our version is not so accurate, nor so agreeable to the form of graves with the Jews, nor to this of Lazarus's; their graves were not as ours, dug in the earth and open above, so as to have a stone laid over them, for they often were, as this, caves in rocks, either natural, or hewn out of them by art; and there was a door at the side of them, by which there was an entrance into them; and at this door a stone was laid it would be better rendered here, and "a stone was laid to it"; not "upon it", for it had no opening above, but to it, at the side of it; and accordingly the Syriac and Persic versions read, "a stone was laid at the door of it"; and the Arabic version, "and there was a great stone at the door of it", as was at the door of Christ's sepulchre. In the Jewish sepulchres there was "a court" (c) which was before the entrance into the cave; this was four square; it was six cubits long, and six broad; and here the bearers put down the corpse, and from hence it was carried into the cave, at which there was an entrance, sometimes called , "the mouth of the cave" (d); and sometimes, , "the door of the grave" (e); of its form, measure, and place, there is no express mention in the Jewish writings: it is thought to be about a cubit's breadth, and was on the side of the cave; so that at it, it might be looked into; and at the mouth of the cave was a stone put to stop it up, which was called from its being rolled there; though that with which the mouth of the cave was shut up, was not always a stone, nor made of stone; Maimonides (f) says, it was made of stone, or wood, or the like matter; and so in the Misna (g) it is said,
, "the covering for a grave", (or that with which it is stopped up,) if it be made of a piece of timber, whether it stands, or whether it inclines to the side, does not defile, but over against the door only;''
See Gill on Mt 27:60.
(x) Antiqu. l. 14. c. 15. sect. 5. (y) Hilchot Mecira, c. 21. sect. 6. (z) Hilchot Ebel, c. 4. sect. 4. (a) P. 27, 29. Ed. Hottinger. (b) ltinerar. Bunting. p. 364. (c) Misn. Bava Bathra, c. 6. sect. 8. (d) Misn. ib. (e) Maimon. R. Samson, & Bartenora in Misn. Ohalot, c. 15. sect. 8. (f) In Misn. Ohalot, c. 2. sect. 4. (g) Ib c. 15, sect. 8.
John Wesley
11:38 It was a cave - So Abraham, Isaac, and Jacob, and their wives, except Rachel, were buried in the cave of Machpelah, Gen 49:29-31. These caves were commonly in rocks, which abounded in that country, either hollowed by nature or hewn by art. And the entrance was shut up with a great stone, which sometimes had a monumental inscription.
Robert Jamieson, A. R. Fausset and David Brown
11:38 Jesus again groaning in himself--that is, as at Jn 11:33, checked or repressed His rising feelings, in the former instance, of sorrow, here of righteous indignation at their unreasonable unbelief; (compare Mk 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.
11:3911:39: Եւ ասէ Յիսուս. ՚Ի բա՛ց արարէք զվէմդ։ Ասէ ցնա Մարթա քոյր մեռելոյն. Տէր՝ արդ հոտեա՛լ իցէ, քանզի չորեքօրեա՛յ է։
39. Եւ Յիսուս ասաց. «Այդ քարը մի կողմ դրէք»: Մարթան՝ մեռածի քոյրը, նրան ասաց. «Տէ՛ր, հիմա արդէն նեխած կը լինի, քանի որ չորս օրուայ է»:
39 Յիսուս ըսաւ. «Մէկդի՛ ըրէք այս քարը»։ Մեռելին քոյրը՝ Մարթան՝ ըսաւ անոր. «Տէ՛ր, արդէն հոտած պիտի ըլլայ, վասն զի չորս օրուան է»։
Եւ ասէ Յիսուս. Ի բաց արարէք զվէմդ: Ասէ ցնա Մարթա, քոյր մեռելոյն. Տէր, արդ հոտեալ իցէ, քանզի չորեքօրեայ է:

11:39: Եւ ասէ Յիսուս. ՚Ի բա՛ց արարէք զվէմդ։ Ասէ ցնա Մարթա քոյր մեռելոյն. Տէր՝ արդ հոտեա՛լ իցէ, քանզի չորեքօրեա՛յ է։
39. Եւ Յիսուս ասաց. «Այդ քարը մի կողմ դրէք»: Մարթան՝ մեռածի քոյրը, նրան ասաց. «Տէ՛ր, հիմա արդէն նեխած կը լինի, քանի որ չորս օրուայ է»:
39 Յիսուս ըսաւ. «Մէկդի՛ ըրէք այս քարը»։ Մեռելին քոյրը՝ Մարթան՝ ըսաւ անոր. «Տէ՛ր, արդէն հոտած պիտի ըլլայ, վասն զի չորս օրուան է»։
zohrab-1805▾ eastern-1994▾ western am▾
11:3939: Иисус говорит: отнимите камень. Сестра умершего, Марфа, говорит Ему: Господи! уже смердит; ибо четыре дня, как он во гробе.
11:39  λέγει ὁ ἰησοῦς, ἄρατε τὸν λίθον. λέγει αὐτῶ ἡ ἀδελφὴ τοῦ τετελευτηκότος μάρθα, κύριε, ἤδη ὄζει, τεταρταῖος γάρ ἐστιν.
11:39. λέγει (It-fortheth,"ὁ (the-one) Ἰησοῦς (an-Iesous,"Ἄρατε (Ye-should-have-lifted) τὸν (to-the-one) λίθον. (to-a-stone) λέγει (It-fortheth) αὐτῷ (unto-it,"ἡ (the-one) ἀδελφὴ (brethrened) τοῦ (of-the-one) τετελευτηκότος (of-having-had-come-to-finish-unto) Μάρθα (a-Martha,"Κύριε, (Authority-belonged,"ἤδη (which-when) ὄζει, (it-odoreth,"τεταρταῖος (fourth-belonged) γάρ (therefore) ἐστιν. (it-be)
11:39. ait Iesus tollite lapidem dicit ei Martha soror eius qui mortuus fuerat Domine iam fetet quadriduanus enim estJesus saith: Take away the stone. Martha, the sister of him that was dead, saith to him: Lord, by this time he stinketh, for he is now of four days.
39. Jesus saith, Take ye away the stone. Martha, the sister of him that was dead, saith unto him, Lord, by this time he stinketh: for he hath been four days.
11:39. Jesus said, “Take away the stone.” Martha, the sister of him who had died, said to him, “Lord, by now it will smell, for this is the fourth day.”
11:39. Jesus said, Take ye away the stone. Martha, the sister of him that was dead, saith unto him, Lord, by this time he stinketh: for he hath been [dead] four days.
Jesus said, Take ye away the stone. Martha, the sister of him that was dead, saith unto him, Lord, by this time he stinketh: for he hath been [dead] four days:

39: Иисус говорит: отнимите камень. Сестра умершего, Марфа, говорит Ему: Господи! уже смердит; ибо четыре дня, как он во гробе.
11:39  λέγει ὁ ἰησοῦς, ἄρατε τὸν λίθον. λέγει αὐτῶ ἡ ἀδελφὴ τοῦ τετελευτηκότος μάρθα, κύριε, ἤδη ὄζει, τεταρταῖος γάρ ἐστιν.
11:39. ait Iesus tollite lapidem dicit ei Martha soror eius qui mortuus fuerat Domine iam fetet quadriduanus enim est
Jesus saith: Take away the stone. Martha, the sister of him that was dead, saith to him: Lord, by this time he stinketh, for he is now of four days.
11:39. Jesus said, “Take away the stone.” Martha, the sister of him who had died, said to him, “Lord, by now it will smell, for this is the fourth day.”
11:39. Jesus said, Take ye away the stone. Martha, the sister of him that was dead, saith unto him, Lord, by this time he stinketh: for he hath been [dead] four days.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
39: - 44: Господь произносит вслух народа благодарение Отцу за то, что Он услышал, конечно, ранее Им произнесенную тайно молитву Его о воскрешении Лазаря. Господь высказывает Свое благодарение вслух "для народа". Он хочет, чтобы все присутствующие при чуде воскрешения знали, что это чудо не есть действие случая или сатанинской силы, в общении с которой Его обвиняли (Мк. 3:22), а результат Его молитвы к Отцу. Через это все должны прийти к убеждению в том, что Христос есть поистине Сын Божий, обетованный Мессия (что Ты послал Меня). Затем особенно повысив голос (воззвал) - как бы для того, чтобы быть услышанным и Лазарем умершим (ср. 5:25, 29), - Христос повелел Лазарю идти вон из гроба. Мертвый вышел, но так как ему было трудно переступать ногами, которые были туго обвиты пеленами, то Господь приказал онемевшим от изумления зрителям развязать воскресшего.

В молитве, с которою здесь Христос обращается к Отцу, некоторые критики видят основание не признавать Христа Лицом Божественной природы. "Возможно ли - замечает, напр., Бейшляг, - чтобы Бог молился Богу? Если есть что-либо, что хотя и соединяет человека внутренне с Богом, но вместе и наиболее различает их между собою, - это молитва, прошение, религия, которыми определяются отношения человека к Богу, а никак не Бога к Богу" (у Знаменского с. 326). Но молитва Христа имеет существенное отличие от молитв обыкновенных людей. Может ли, прежде всего, кто-либо из людей обращаться в молитве к Богу как к своему отцу? Мы молимся Отцу нашему, Отцу всех людей, не приписывая себе исключительного права именовать Бога Отцом только своим. Между тем, Христос обращается к Богу как именно к Своему Отцу в исключительном смысле этого слова. А потом в молитве Он беседует с Богом как с равным Ему по природе и имеет полную уверенность в том, что все, о чем Он молился, непременно будет исполнено (о молитве по поводу грядущих страданий - см. ниже в объяснении 12-й гл. ст. 27, 28).

Заметить нужно, что после рассказа о воскресении Христа ни один евангельский рассказ не возбуждал столько споров между толкователями, как повествование Иоанна о воскрешении Лазаря. Многие и теперь продолжают доказывать, что рассказ этот не отвечает исторической действительности, что он составлен писателем 4-го Евангелия (конечно, с точки зрения этих толкователей, - не Апостолом Иоанном) на основании помещенных в синоптических Евангелиях рассказов о воскрешении дочери Иаира (Мф. 9: 18: и пар.), и о воскресении сына вдовы Наинской (Лк. 7:11: и сл.) Главным основанием к сомнению в исторической достоверности рассказа Иоанна о воскрешении Лазаря служит то обстоятельство, что ни один из синоптиков не упоминает об этом событии, а такое событие они - говорит новая критика - не могли оставить без внимания... Но это основание едва ли уж так важно. Почему синоптики непременно должны были сообщить об этом чуде? Разве оно представляло что-либо исключительное по своей важности? Те случаи воскрешения мертвых, о каких сообщают синоптики, также удивительны, как и воскрешение Лазаря. А потом, правду ли говорят, что это чудо явилось поводом к тому, чтобы обречь Иисуса Христа на смерть? Если это было так, то действительно странно, что синоптики не упоминают об этом чуде там, где они начинают изображать историю страданий Христовых. Но в том и дело, что это чудо само по себе не имело такого решающего значения в истории Христа, так как враги уже давно решили захватить и умертвить Его. Потому-то и синоптики не сочли необходимым упоминать об этом событии. Наконец, как Иоанн (21:25), так, конечно, и синоптики не могли передать каждый всех событий из жизни Христа. Никто из них не сообщил, напр., о таком выдающемся событии, как явление Христа по воскресении Своем пятистам христиан сразу (1Кор. 15:6). Если же только один Иоанн упоминает о воскрешении Лазаря, то это объясняется тем, что он хотел показать, что Христос, идущий на смерть, есть и остается тем не менее владыкой жизни и смерти и что Он не утратил Свою власть воскрешать, какую имел раньше.
Adam Clarke: Commentary on the Bible - 1831
11:39: Take ye away the stone - He desired to convince all those who were at the place, and especially those who took away the stone, that Lazarus was not only dead, but that putrescency had already taken place, that it might not be afterwards said that Lazarus had only fallen into a lethargy; but that the greatness of the miracle might be fully evinced.
He stinketh - The body is in a state of putrefaction. The Greek word οζω signifies simply to smell, whether the scent be good or bad; but the circumstances of the case sufficiently show that the latter is its meaning here. Our translators might have omitted the uncouth term in the common text; but they chose literally to follow the Anglo-Saxon, and it would be now useless to attempt any change, as the common reading would perpetually recur, and cause all attempts at mending to sound even worse than that in the text.
For he hath been dead four days - Τεταρταιος γαρ εστι, This is the fourth day, i.e. since his interment. Christ himself was buried on the same day on which he was crucified, see Joh 19:42, and it is likely that Lazarus was buried also on the same day on which he died. See on Joh 11:17 (note).
Albert Barnes: Notes on the Bible - 1834
11:39: Four days - This proves that there could be no deception, for it could not have been a case of suspended animation. All these circumstances are mentioned to show that there was no imposture. Impostors do not mention minute circumstances like these. They deal in generals only. Every part of this narrative bears the marks of truth.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:39: Take: Mar 16:3
Lord: Joh 11:17; Gen 3:19, Gen 23:4; Psa 49:7, Psa 49:9, Psa 49:14; Act 2:27, Act 13:36; Phi 3:21
John Gill
11:39 Jesus said, take ye away the stone,.... This was said either to the Jews, or rather to the servants that came along with Martha and Mary; and this he ordered, not to facilitate the resurrection, or merely in order to make way for Lazarus: he that could command him to come forth, could have commanded away the stone, but he chose to have it removed this way, that the corpse might be seen, and even smelt; and that it might be manifest, there was no fallacy, nor any intrigue between him, and the sisters of the deceased in this matter: this order was contrary to a rule of the Jews, which forbid the opening of a grave after it was stopped up (h); but a greater than the fathers of the traditions was here, even he who has the keys of hell, or the grave, and can open, or order it to be opened, when he pleases:
Martha the sister of him that was dead: that is, of Lazarus, as the Persic version expresses it, calling him, "Gazarus",
saith unto him, Lord, by this time he stinketh; or smells; not that she perceived this upon their moving the stone, but she concluded it from the time he had been dead, and had lain in the grave, in which dead bodies usually putrefy and smell: whether she said this out of respect to her brother, being unwilling he should be exposed to the view of persons, in such a state of corruption, she knew he must now be; or whether out of respect to Christ, lest he should be disordered with the offensive smell, is not certain: however, it seems as if she had no notion that Christ was about to raise her brother from the dead; and that the stone was commanded to be removed for that purpose, not merely for a sight of the dead, but that the dead might be seen to come forth alive: she imagined that Christ only wanted to have the stone removed, that he might have a sight of his deceased friend, which she thought would be very disagreeable and nauseous; so soon had she forgot what Christ had said to her, and lost that little exercise she had of faith and hope, with respect to the resurrection of her brother. Frames of soul, and acts of grace, are very changeable, and uncertain things; and especially when carnal reasoning is indulged.
For he hath been dead four days; he had been so long in the grave, Jn 11:17. The word "dead" is not in the text; he might have been dead longer; though the Jews usually buried on the same day a person died: however, the sense is here, he had been so long in the grave; and so the Persic version renders it, "for it is the fourth day that he has been in the grave"; in the original text it is, "he is one of four days"; so many days he had been in the house appointed for all living; so long he had been removed from the sight of men, and had been in another world, and had begun another era, and four days had passed in it; he was so many days old according to that: so that his countenance was changed, he was not fit to be seen, nor approached unto; nor was there any hope of his returning to life. The Jews (i) say, that
"for three days the soul goes to the grave, thinking the body may return; but when it sees the figure of the face changed, it goes away, and leaves it, as it is said, Job 14:22.''
So of Jonah's being three days and three nights in the whale's belly, they say (k),
"these are the three days a man is in the grave, and his bowels burst; and after three days that defilement is turned upon his face.''
Hence, they do not allow anyone to bear witness of one that is dead or killed, that he is such an one, after three days, because then his countenance is changed (l), and he cannot be well known.
(h) Apud Buxtorf Lex. Rab. col. 437. (i) Bereshit Rabba, sect. 100. fol. 88. 2. & T. Hieros. Moed Katon, fol. 82. 2. (k) Zohar in Exod. fol. 78. 2. (l) Misn. Yebamot, c. 16. sect. 3. & Maimon. Jarchi, & Bartenora in ib. & Maimon. Hilchot Gerushim, c. 13. sect. 21. T. Bab. Yebamot, fol. 120. 1. & Gloss. in ib.
John Wesley
11:39 Lord, by this time he stinketh - Thus did reason and faith struggle together.
Robert Jamieson, A. R. Fausset and David Brown
11:39 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 (3Kings 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 Jn 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 (Jn 11:22), and which had been brightened by what Jesus said to her (Jn 11:23-27), 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).
11:4011:40: Ասէ ցնա Յիսուս. Ո՞չ ասացի քեզ եթէ հաւատասցես՝ տեսցե՛ս զփա՛ռսն Աստուծոյ։
40. Յիսուս նրան ասաց. «Քեզ չասացի՞. եթէ հաւատաս, կը տեսնես Աստծու փառքը»:
40 Յիսուս ըսաւ անոր. «Քեզի չըսի՞, եթէ հաւատաս՝ Աստուծոյ փառքը պիտի տեսնես»։
Ասէ ցնա Յիսուս. Ո՞չ ասացի քեզ, եթէ հաւատասցես, տեսցես զփառսն Աստուծոյ:

11:40: Ասէ ցնա Յիսուս. Ո՞չ ասացի քեզ եթէ հաւատասցես՝ տեսցե՛ս զփա՛ռսն Աստուծոյ։
40. Յիսուս նրան ասաց. «Քեզ չասացի՞. եթէ հաւատաս, կը տեսնես Աստծու փառքը»:
40 Յիսուս ըսաւ անոր. «Քեզի չըսի՞, եթէ հաւատաս՝ Աստուծոյ փառքը պիտի տեսնես»։
zohrab-1805▾ eastern-1994▾ western am▾
11:4040: Иисус говорит ей: не сказал ли Я тебе, что, если будешь веровать, увидишь славу Божию?
11:40  λέγει αὐτῇ ὁ ἰησοῦς, οὐκ εἶπόν σοι ὅτι ἐὰν πιστεύσῃς ὄψῃ τὴν δόξαν τοῦ θεοῦ;
11:40. λέγει (It-fortheth) αὐτῇ (unto-it,"ὁ (the-one) Ἰησοῦς (an-Iesous,"Οὐκ (Not) εἶπόν (I-had-said) σοι (unto-thee) ὅτι (to-which-a-one) ἐὰν (if-ever) πιστεύσῃς (thou-might-have-trusted-of) ὄψῃ ( thou-shall-behold ) τὴν (to-the-one) δόξαν (to-a-recognition) τοῦ (of-the-one) θεοῦ; (of-a-Deity?"
11:40. dicit ei Iesus nonne dixi tibi quoniam si credideris videbis gloriam DeiJesus saith to her: Did not I say to thee that if thou believe, thou shalt see the glory of God?
40. Jesus saith unto her, Said I not unto thee, that, if thou believedst, thou shouldest see the glory of God?
11:40. Jesus said to her, “Did I not say to you that if you believe, you shall see the glory of God?”
11:40. Jesus saith unto her, Said I not unto thee, that, if thou wouldest believe, thou shouldest see the glory of God?
Jesus saith unto her, Said I not unto thee, that, if thou wouldest believe, thou shouldest see the glory of God:

40: Иисус говорит ей: не сказал ли Я тебе, что, если будешь веровать, увидишь славу Божию?
11:40  λέγει αὐτῇ ὁ ἰησοῦς, οὐκ εἶπόν σοι ὅτι ἐὰν πιστεύσῃς ὄψῃ τὴν δόξαν τοῦ θεοῦ;
11:40. dicit ei Iesus nonne dixi tibi quoniam si credideris videbis gloriam Dei
Jesus saith to her: Did not I say to thee that if thou believe, thou shalt see the glory of God?
11:40. Jesus said to her, “Did I not say to you that if you believe, you shall see the glory of God?”
11:40. Jesus saith unto her, Said I not unto thee, that, if thou wouldest believe, thou shouldest see the glory of God?
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Adam Clarke: Commentary on the Bible - 1831
11:40: If thou wouldest believe, etc. - So it appears that it is faith alone that interests the miraculous and saving power of God in behalf of men. Instead of δοξαν, the glory, one MS. reads δυναμιν, the miraculous power.
Albert Barnes: Notes on the Bible - 1834
11:40: Said I not unto thee - This was implied in what he had said about the resurrection of her brother, Joh 11:23-25. There would be a manifestation of the glory of God in raising him up which she would be permitted, with all others, to behold.
The glory of God - The power and goodness displayed in the resurrection. It is probable that Martha did not really expect that Jesus would raise him up, but supposed that he went there merely to see the corpse. Hence, when he directed them to take away the stone, she suggested that by that time the body was offensive.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:40: Said: Joh 11:23-26; Ch2 20:20; Rom 4:17-25
see: Joh 11:4, Joh 1:14, Joh 9:3, Joh 12:41; Psa 63:2, Psa 90:16; Co2 3:18, Co2 4:6
John Gill
11:40 Jesus saith unto her, said I not unto thee,.... Not in so many words, but what might be concluded from what he said; yea, the following express words might be delivered by Christ, in his conversation with Martha, though they are not before recorded by the evangelist:
that if thou wouldst believe thou shouldest see the glory of God; a glorious work of God, wherein the glory of his power and goodness would be displayed, and the Son of God be glorified, or should see such a miracle wrought, which should engage her to glorify God; and on account of which, she would see just reason to do it, and would be concerned in it: and when it would appear that the sickness and death of her brother, which had given her and her sister so much distress and uneasiness, were for the glory of God, and the honour of Christ; see Jn 11:4. Moreover, to "see the glory of God", is to see Christ, who is the brightness of his father's glory; and though she had a sight of him now, and before this time, with her bodily eyes, and also with the eyes of her understanding, and knew that he was the Son of God, and the true Messiah; yet it is suggested, that upon a fresh and strong exercise of faith on Christ, with respect to the resurrection of her brother, and by means of that, she should have a clearer view of his glory, as the only begotten of the Father; for as he was declared to be the Son of God, by his own resurrection from the dead afterwards, so he was more fully manifested to be that glorious and divine person, by his raising others from the dead, than by any other miracle; and to be indulged with such a sight of him, is a very high favour; see Ps 63:2; and such who have their faith most in exercise, see much of the glory of God, both in the face of Christ, and in his providences, and the performance of his promises.
John Wesley
11:40 Said I not - It appears by this, that Christ had said more to Martha than is before recorded.
Robert Jamieson, A. R. Fausset and David Brown
11:40 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 (Jn 11:23, Jn 11:25-26); 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?'" (Mk 9:23).
11:4111:41: Եւ իբրեւ ՚ի վե՛ր առին զվէմն, Յիսուս ամբարձ զաչս իւր ՚ի վեր եւ ասէ. Հայր՝ գոհանա՛մ զքէն զի լուար ինձ[1849]։ [1849] Ոմանք. ՚Ի վեր յերկինս։
41. Երբ քարը վերցրին, Յիսուս աչքերը վեր բարձրացրեց ու ասաց. «Հա՛յր, գոհութիւն եմ տալիս քեզ, որ ինձ լսեցիր.
41 Այն ատեն մէկդի ըրին քարը*։ Յիսուս իր աչքերը վեր վերցուց ու ըսաւ. «Հա՛յր, շնորհակալ եմ քեզմէ, որ ինծի լսեցիր։
Եւ իբրեւ ի վեր առին [61]զվէմն, Յիսուս ամբարձ զաչս իւր ի վեր եւ ասէ. Հայր, գոհանամ զքէն զի լուար ինձ:

11:41: Եւ իբրեւ ՚ի վե՛ր առին զվէմն, Յիսուս ամբարձ զաչս իւր ՚ի վեր եւ ասէ. Հայր՝ գոհանա՛մ զքէն զի լուար ինձ[1849]։
[1849] Ոմանք. ՚Ի վեր յերկինս։
41. Երբ քարը վերցրին, Յիսուս աչքերը վեր բարձրացրեց ու ասաց. «Հա՛յր, գոհութիւն եմ տալիս քեզ, որ ինձ լսեցիր.
41 Այն ատեն մէկդի ըրին քարը*։ Յիսուս իր աչքերը վեր վերցուց ու ըսաւ. «Հա՛յր, շնորհակալ եմ քեզմէ, որ ինծի լսեցիր։
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11:4141: Итак отняли камень [от пещеры], где лежал умерший. Иисус же возвел очи к небу и сказал: Отче! благодарю Тебя, что Ты услышал Меня.
11:41  ἦραν οὗν τὸν λίθον. ὁ δὲ ἰησοῦς ἦρεν τοὺς ὀφθαλμοὺς ἄνω καὶ εἶπεν, πάτερ, εὐχαριστῶ σοι ὅτι ἤκουσάς μου.
11:41. ἦραν (They-lifted) οὖν (accordingly) τὸν (to-the-one) λίθον. (to-a-stone) ὁ (The-one) δὲ (moreover) Ἰησοῦς (an-Iesous) ἦρεν (it-lifted) τοὺς (to-the-ones) ὀφθαλμοὺς (to-eyes) ἄνω (up-unto-which,"καὶ (and) εἶπεν (it-had-said,"Πάτερ, (Father,"εὐχαριστῶ (I-goodly-grant-unto) σοι (unto-thee) ὅτι (to-which-a-one) ἤκουσάς (thou-heard) μου, (of-me,"
11:41. tulerunt ergo lapidem Iesus autem elevatis sursum oculis dixit Pater gratias ago tibi quoniam audisti meThey took therefore the stone away. And Jesus lifting up his eyes, said: Father, I give thee thanks that thou hast heard me.
41. So they took away the stone. And Jesus lifted up his eyes, and said, Father, I thank thee that thou heardest me.
11:41. Therefore, they took away the stone. Then, lifting up his eyes, Jesus said: “Father, I give thanks to you because you have heard me.
11:41. Then they took away the stone [from the place] where the dead was laid. And Jesus lifted up [his] eyes, and said, Father, I thank thee that thou hast heard me.
Then they took away the stone [from the place] where the dead was laid. And Jesus lifted up [his] eyes, and said, Father, I thank thee that thou hast heard me:

41: Итак отняли камень [от пещеры], где лежал умерший. Иисус же возвел очи к небу и сказал: Отче! благодарю Тебя, что Ты услышал Меня.
11:41  ἦραν οὗν τὸν λίθον. ὁ δὲ ἰησοῦς ἦρεν τοὺς ὀφθαλμοὺς ἄνω καὶ εἶπεν, πάτερ, εὐχαριστῶ σοι ὅτι ἤκουσάς μου.
11:41. tulerunt ergo lapidem Iesus autem elevatis sursum oculis dixit Pater gratias ago tibi quoniam audisti me
They took therefore the stone away. And Jesus lifting up his eyes, said: Father, I give thee thanks that thou hast heard me.
11:41. Therefore, they took away the stone. Then, lifting up his eyes, Jesus said: “Father, I give thanks to you because you have heard me.
11:41. Then they took away the stone [from the place] where the dead was laid. And Jesus lifted up [his] eyes, and said, Father, I thank thee that thou hast heard me.
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Adam Clarke: Commentary on the Bible - 1831
11:41: Where the dead was laid - These words are wanting in BC*DL, three others; Syriac, Persic, Arabic, Sahidic, Ethiopic, Armenian, Vulgate, Saxon, and in all the Itala. Griesbach leaves them out of the text.
Father, I thank thee - As it was a common opinion that great miracles might be wrought by the power and in the name of the devil, Jesus lifted up his eyes to heaven, and invoked the supreme God before these unbelieving Jews, that they might see that it was by his power, and by his only, that this miracle was done; that every hinderance to this people's faith might be completely taken out of the way, and that their faith might stand, not in the wisdom of man, but in the power of the Most High. On this account our Lord says, he spoke because of the multitude, that they might see there was no diabolic influence here, and that God in his mercy had visited his people.
Albert Barnes: Notes on the Bible - 1834
11:41: Lifted up his eyes - In an attitude of prayer. See Luk 18:13; Mat 14:19.
I thank thee that thou hast heard me - It is possible that John has recorded only the sum or substance of the prayer on this occasion. The thanks which Jesus renders here are evidently in view of the fact that power had been committed to him to raise up Lazarus. On account of the people, and the signal proof which would be furnished of the truth of his mission, he expressed his thanks to God. In all his actions, he recognized his union to the Father, and his dependence upon him as Mediator.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:41: And Jesus: Joh 12:28-30, Joh 17:1; Psa 123:1; Luk 18:13
Father: Mat 11:25; Luk 10:21; Phi 4:6
John Gill
11:41 Then they took away the stone,.... "From the door of the sepulchre", as the Arabic version adds;
from the place where the dead was laid: this clause is left out in the Alexandrian copy, and in the Vulgate Latin, and all the Oriental versions:
and Jesus lift up his eyes; to heaven; this is a praying gesture, as in Jn 17:1,
and said, Father, I thank thee that thou hast heard me; which cannot refer to the resurrection of Lazarus from the dead, or to any assistance given him in performing that miracle, because that as yet was not done; and when it was done, was done by his own power, as all the circumstances of it show; but it relates to everything in which he had before heard him, and was a foundation for him, as man, to believe he still would, in whatever was to come; and particularly to the present opportunity of showing his power in so remarkable a manner, and before so many witnesses.
John Wesley
11:41 Jesus lifted up his eyes - Not as if he applied to his Father for assistance. There is not the least show of this. He wrought the miracle with an air of absolute sovereignty, as the Lord of life and death. But it was as if he had said, I thank thee, that by the disposal of thy providence, thou hast granted my desire, in this remarkable opportunity of exerting my power, and showing forth thy praise.
Robert Jamieson, A. R. Fausset and David Brown
11:41 Jesus lifted up his eyes--an expression marking His calm solemnity. (Compare Jn 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 (Jn 11:3-4); 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.
11:4211:42: Եւ ես գիտէի՝ զի յամենայն ժամ լսես ինձ. այլ վասն ժողովրդեանս որ շո՛ւրջ կան առնեմ՝ զի հաւատասցե՛ն թէ դու առաքեցեր զիս։
42. եւ ես գիտէի, որ ամէն ժամ լսում ես ինձ, բայց այս անում եմ շուրջս կանգնած այս ժողովրդի համար, որպէսզի հաւատան, որ դո՛ւ ինձ ուղարկեցիր»:
42 Ես գիտէի թէ ամէն ատեն ինծի կը լսես. բայց այս բոլորտիքս կայնող ժողովուրդին համար ըսի, որպէս զի հաւատան թէ դուն ղրկեցիր զիս»։
Եւ ես գիտէի զի յամենայն ժամ լսես ինձ. այլ վասն ժողովրդեանս որ շուրջ կան` [62]առնեմ, զի հաւատասցեն թէ դու առաքեցեր զիս:

11:42: Եւ ես գիտէի՝ զի յամենայն ժամ լսես ինձ. այլ վասն ժողովրդեանս որ շո՛ւրջ կան առնեմ՝ զի հաւատասցե՛ն թէ դու առաքեցեր զիս։
42. եւ ես գիտէի, որ ամէն ժամ լսում ես ինձ, բայց այս անում եմ շուրջս կանգնած այս ժողովրդի համար, որպէսզի հաւատան, որ դո՛ւ ինձ ուղարկեցիր»:
42 Ես գիտէի թէ ամէն ատեն ինծի կը լսես. բայց այս բոլորտիքս կայնող ժողովուրդին համար ըսի, որպէս զի հաւատան թէ դուն ղրկեցիր զիս»։
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11:4242: Я и знал, что Ты всегда услышишь Меня; но сказал [сие] для народа, здесь стоящего, чтобы поверили, что Ты послал Меня.
11:42  ἐγὼ δὲ ᾔδειν ὅτι πάντοτέ μου ἀκούεις· ἀλλὰ διὰ τὸν ὄχλον τὸν περιεστῶτα εἶπον, ἵνα πιστεύσωσιν ὅτι σύ με ἀπέστειλας.
11:42. ἐγὼ (I) δὲ (moreover) ᾔδειν (I-had-come-to-have-seen) ὅτι (to-which-a-one) πάντοτέ (all-to-the-one-which-also) μου (of-me) ἀκούεις: (thou-hear,"ἀλλὰ (other) διὰ (through) τὸν (to-the-one) ὄχλον (to-a-crowd) τὸν (to-the-one) περιεστῶτα (to-having-had-come-to-stand-about) εἶπον (I-had-said) ἵνα (so) πιστεύσωσιν (they-might-have-trusted-of) ὅτι (to-which-a-one) σύ (thou) με (to-me) ἀπέστειλας. (thou-set-off,"
11:42. ego autem sciebam quia semper me audis sed propter populum qui circumstat dixi ut credant quia tu me misistiAnd I knew that thou hearest me always: but because of the people who stand about have I said it, that they may believe that thou hast sent me.
42. And I knew that thou hearest me always: but because of the multitude which standeth around I said it, that they may believe that thou didst send me.
11:42. And I know that you always hear me, but I have said this for the sake of the people who are standing nearby, so that they may believe that you have sent me.”
11:42. And I knew that thou hearest me always: but because of the people which stand by I said [it], that they may believe that thou hast sent me.
And I knew that thou hearest me always: but because of the people which stand by I said [it], that they may believe that thou hast sent me:

42: Я и знал, что Ты всегда услышишь Меня; но сказал [сие] для народа, здесь стоящего, чтобы поверили, что Ты послал Меня.
11:42  ἐγὼ δὲ ᾔδειν ὅτι πάντοτέ μου ἀκούεις· ἀλλὰ διὰ τὸν ὄχλον τὸν περιεστῶτα εἶπον, ἵνα πιστεύσωσιν ὅτι σύ με ἀπέστειλας.
11:42. ego autem sciebam quia semper me audis sed propter populum qui circumstat dixi ut credant quia tu me misisti
And I knew that thou hearest me always: but because of the people who stand about have I said it, that they may believe that thou hast sent me.
11:42. And I know that you always hear me, but I have said this for the sake of the people who are standing nearby, so that they may believe that you have sent me.”
11:42. And I knew that thou hearest me always: but because of the people which stand by I said [it], that they may believe that thou hast sent me.
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Albert Barnes: Notes on the Bible - 1834
11:42: And I knew - "As for me. So far as I am concerned. I had no anxiety, no doubt as to myself, that I should always be heard; but the particular ground of gratitude is the benefit that will result to those who are witnesses." Jesus never prayed in vain. He never attempted to work a miracle in vain; and in all his miracles the ground of his joy was, not that he was to be praised or honored, but that others were to be benefited and God glorified.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:42: I knew: Joh 11:22, Joh 8:29, Joh 12:27, Joh 12:28; Mat 26:53; Heb 5:7, Heb 7:25
but: Joh 11:31, Joh 12:29, Joh 12:30
that they: Joh 11:45-50, Joh 9:24-34, Joh 10:37, Joh 10:38, Joh 20:31; Mat 12:22-24
that thou: Joh 3:17, Joh 6:38-40, Joh 7:28, Joh 7:29, Joh 8:16, Joh 8:42, Joh 10:36, Joh 17:8, Joh 17:21, Joh 17:25; Rom 8:3; Gal 4:4; Jo1 4:9, Jo1 4:10, Jo1 4:14
John Gill
11:42 And I knew that thou hearest me always,.... Which was not only a support to the faith of Christ, as man, but is also to his people, whose advocate, intercessor, and mediator he is.
But because of the people which stand by, I said it; that he was heard, and always heard by God; and, therefore must have great interest in his affection, and knowledge of his will; yea, their wills must be the same:
that they may believe that thou hast sent me: for if he had not sent him, he would never have heard him in anything, and much less in everything; wherefore this was a full proof, and clear evidence of his divine mission.
Robert Jamieson, A. R. Fausset and David Brown
11:42 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.
11:4311:43: Զայս իբրեւ ասաց, ՚ի ձայն մեծ աղաղակեա՛ց եւ ասէ. Ղ՚ազարէ՝ արի ե՛կ արտաքս։
43. Երբ այս ասաց, բարձր ձայնով աղաղակեց եւ ասաց. «Ղազարո՛ս, վե՛ր կաց, դո՛ւրս արի»:
43 Ասիկա ըսելէն ետքը՝ մեծ ձայնով մը կանչեց. «Ղա՛զարոս, դուրս եկուր»։
Զայս իբրեւ ասաց, ի ձայն մեծ աղաղակեաց եւ ասէ. Ղազարէ, արի եկ արտաքս:

11:43: Զայս իբրեւ ասաց, ՚ի ձայն մեծ աղաղակեա՛ց եւ ասէ. Ղ՚ազարէ՝ արի ե՛կ արտաքս։
43. Երբ այս ասաց, բարձր ձայնով աղաղակեց եւ ասաց. «Ղազարո՛ս, վե՛ր կաց, դո՛ւրս արի»:
43 Ասիկա ըսելէն ետքը՝ մեծ ձայնով մը կանչեց. «Ղա՛զարոս, դուրս եկուր»։
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11:4343: Сказав это, Он воззвал громким голосом: Лазарь! иди вон.
11:43  καὶ ταῦτα εἰπὼν φωνῇ μεγάλῃ ἐκραύγασεν, λάζαρε, δεῦρο ἔξω.
11:43. καὶ (and) ταῦτα (to-the-ones-these) εἰπὼν (having-had-said,"φωνῇ (unto-a-sound) μεγάλῃ (unto-great) ἐκραύγασεν (it-yelled-to,"Λάζαρε, (Lazarus,"δεῦρο (thou-should-hitherto) ἔξω. (out-unto-which)
11:43. haec cum dixisset voce magna clamavit Lazare veni forasWhen he had said these things, he cried with a loud voice: Lazarus, come forth.
43. And when he had thus spoken, he cried with a loud voice, Lazarus, come forth.
11:43. When he had said these things, he cried in a loud voice, “Lazarus, come out.”
11:43. And when he thus had spoken, he cried with a loud voice, Lazarus, come forth.
And when he thus had spoken, he cried with a loud voice, Lazarus, come forth:

43: Сказав это, Он воззвал громким голосом: Лазарь! иди вон.
11:43  καὶ ταῦτα εἰπὼν φωνῇ μεγάλῃ ἐκραύγασεν, λάζαρε, δεῦρο ἔξω.
11:43. haec cum dixisset voce magna clamavit Lazare veni foras
When he had said these things, he cried with a loud voice: Lazarus, come forth.
11:43. When he had said these things, he cried in a loud voice, “Lazarus, come out.”
11:43. And when he thus had spoken, he cried with a loud voice, Lazarus, come forth.
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Adam Clarke: Commentary on the Bible - 1831
11:43: He cried with a loud voice - In Joh 5:25, our Lord had said, that the time was coming, in which the dead should hear the voice of the Son of God, and live. He now fulfils that prediction, and cries aloud, that the people may take notice, and see that even death is subject to the sovereign command of Christ.
Jesus Christ, says Quesnel, omitted nothing to save this dead person: he underwent the fatigue of a journey, he wept, he prayed, he groaned, he cried with a loud voice, and commanded the dead to come forth. What ought not a minister to do in order to raise a soul, and especially a soul long dead in trespasses and sins!
Albert Barnes: Notes on the Bible - 1834
11:43: A loud voice - Greek, "A great voice." Syriac: "A high voice." This was distinctly asserting his power. He uttered a distinct, audible voice, that there might be no suspicion of charm or incantation. The ancient magicians and jugglers performed their wonders by whispering and muttering. See the notes at Isa 8:19. Jesus spake openly and audibly, and asserted thus his power. So, also, in the day of judgment he will call the dead with a great sound of a trumpet, Mat 24:31; Th1 4:16.
Lazarus, come forth! - Here we may remark:
1. That Jesus did this by his own power.
2. The power of raising the dead is the highest of which we can conceive. The ancient pagan declared it to be even beyond the power of God. It implies not merely giving life to the deceased body, but the power of entering the world of spirits, of recalling the departed soul, and of reuniting it with the body. He that could do this must be omniscient as well as omnipotent; and if Jesus did it by his own power, it proves that he was divine.
3. This is a striking illustration of the general resurrection. In the same manner Jesus will raise all the dead. This miracle shows that it is possible; shows the way in which it will be done by the voice of the Son of God; and demonstrates the certainty that he will do it. Oh how important it is that we be prepared for that moment when his voice shall be heard in our silent tombs, and he shall call us forth again to life!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:43: Lazarus: Kg1 17:21, Kg1 17:22; Kg2 4:33-36; Mar 4:41; Luk 7:14, Luk 7:15; Act 3:6, Act 3:12, Act 9:34, Act 9:40
John Gill
11:43 And when he had thus spoken,.... To God his Father, in the presence and hearing of the people;
he cried with a loud voice; not on account of the dead, but for the sake of those around him, that all might hear and observe; and chiefly to show his majesty, power and authority, and that what he did was open and above board, and not done by any secret, superstitious, and magical whisper; and as an emblem of the voice and power of his Gospel in quickening dead sinners, and of the voice of the arcangel and trumpet of God, at the general resurrection;
Lazarus come forth; he calls him by his name, not only as being his friend, and known by him, but to distinguish him from any other corpse that might lie interred in the same cave; and he bids him come forth out of the cave, he being quickened and raised immediately by the power which went forth from Christ as soon as ever he lifted up his voice; which showed him to be truly and properly God, and to have an absolute dominion over death and the grave.
John Wesley
11:43 He cried with a loud voice - That all who were present might hear. Lazarus, come forth - Jesus called him out of the tomb as easily as if he had been not only alive, but awake also.
Robert Jamieson, A. R. Fausset and David Brown
11:43 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" (Mt 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 Is 8:19; Is 29:4 (as GROTIUS remarks)! It is second only to the grandeur of that voice which shall raise all the dead (Jn 5:28-29; Th1 4:16).
11:4411:44: Եւ ե՛լ մեռեալն ոտիւք կապելո՛վք, եւ ձեռօքն՝ երիզապընդօք, եւ երեսօքն՝ վարշամակապատօք. եւ ասէ ցնոսա Յիսուս. Լուծէ՛ք զդա՝ եւ թողէ՛ք երթա՛լ։
44. Եւ մեռելը ելաւ՝ կապուած ոտքերով, ձեռքերը երիզով ամրացուած եւ երեսը վարշամակով պատած: Եւ Յիսուս նրանց ասաց. «Արձակեցէ՛ք դրան եւ թողէ՛ք, որ գնայ»:
44 Մեռելն ալ ելաւ՝ ոտքերը ու ձեռքերը պատանքով կապուած եւ երեսը վարշամակով պատուած։ Յիսուս ըսաւ անոնց. «Արձակեցէ՛ք ատիկա ու թողէ՛ք որ երթայ»։
Եւ ել մեռեալն ոտիւք կապելովք եւ ձեռօքն երիզապնդօք եւ երեսօքն վարշամակապատօք. եւ ասէ ցնոսա Յիսուս. Լուծէք զդա եւ թողէք երթալ:

11:44: Եւ ե՛լ մեռեալն ոտիւք կապելո՛վք, եւ ձեռօքն՝ երիզապընդօք, եւ երեսօքն՝ վարշամակապատօք. եւ ասէ ցնոսա Յիսուս. Լուծէ՛ք զդա՝ եւ թողէ՛ք երթա՛լ։
44. Եւ մեռելը ելաւ՝ կապուած ոտքերով, ձեռքերը երիզով ամրացուած եւ երեսը վարշամակով պատած: Եւ Յիսուս նրանց ասաց. «Արձակեցէ՛ք դրան եւ թողէ՛ք, որ գնայ»:
44 Մեռելն ալ ելաւ՝ ոտքերը ու ձեռքերը պատանքով կապուած եւ երեսը վարշամակով պատուած։ Յիսուս ըսաւ անոնց. «Արձակեցէ՛ք ատիկա ու թողէ՛ք որ երթայ»։
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11:4444: И вышел умерший, обвитый по рукам и ногам погребальными пеленами, и лице его обвязано было платком. Иисус говорит им: развяжите его, пусть идет.
11:44  ἐξῆλθεν ὁ τεθνηκὼς δεδεμένος τοὺς πόδας καὶ τὰς χεῖρας κειρίαις, καὶ ἡ ὄψις αὐτοῦ σουδαρίῳ περιεδέδετο. λέγει αὐτοῖς ὁ ἰησοῦς, λύσατε αὐτὸν καὶ ἄφετε αὐτὸν ὑπάγειν.
11:44. ἐξῆλθεν (It-had-came-out,"ὁ (the-one) τεθνηκὼς (having-had-come-to-die,"δεδεμένος (having-had-come-to-be-binded) τοὺς (to-the-ones) πόδας (to-feet) καὶ (and) τὰς (to-the-ones) χεῖρας (to-hands) κειρίαις, (unto-swathes,"καὶ (and) ἡ (the-one) ὄψις (a-beholding) αὐτοῦ (of-it) σουδαρίῳ (unto-a-sudarium) περιεδέδετο. (it-had-come-to-have-been-binded-about) λέγει (It-fortheth,"[ὁ] "[the-one]"Ἰησοῦς (an-Iesous,"αὐτοῖς (unto-them,"Λύσατε (Ye-should-have-loosed) αὐτὸν (to-it) καὶ (and) ἄφετε (ye-should-have-had-sent-off) αὐτὸν (to-it) ὑπάγειν. (to-lead-under)
11:44. et statim prodiit qui fuerat mortuus ligatus pedes et manus institis et facies illius sudario erat ligata dicit Iesus eis solvite eum et sinite abireAnd presently he that had been dead came forth, bound feet and hands with winding bands. And his face was bound about with a napkin. Jesus said to them: Loose him and let him go.
44. He that was dead came forth, bound hand and foot with grave-clothes; and his face was bound about with a napkin. Jesus saith unto them, Loose him, and let him go.
11:44. And immediately, he who had been dead went forth, bound at the feet and hands with winding bands. And his face was bound with a separate cloth. Jesus said to them, “Release him and let him go.”
11:44. And he that was dead came forth, bound hand and foot with graveclothes: and his face was bound about with a napkin. Jesus saith unto them, Loose him, and let him go.
And he that was dead came forth, bound hand and foot with graveclothes: and his face was bound about with a napkin. Jesus saith unto them, Loose him, and let him go:

44: И вышел умерший, обвитый по рукам и ногам погребальными пеленами, и лице его обвязано было платком. Иисус говорит им: развяжите его, пусть идет.
11:44  ἐξῆλθεν ὁ τεθνηκὼς δεδεμένος τοὺς πόδας καὶ τὰς χεῖρας κειρίαις, καὶ ἡ ὄψις αὐτοῦ σουδαρίῳ περιεδέδετο. λέγει αὐτοῖς ὁ ἰησοῦς, λύσατε αὐτὸν καὶ ἄφετε αὐτὸν ὑπάγειν.
11:44. et statim prodiit qui fuerat mortuus ligatus pedes et manus institis et facies illius sudario erat ligata dicit Iesus eis solvite eum et sinite abire
And presently he that had been dead came forth, bound feet and hands with winding bands. And his face was bound about with a napkin. Jesus said to them: Loose him and let him go.
11:44. And immediately, he who had been dead went forth, bound at the feet and hands with winding bands. And his face was bound with a separate cloth. Jesus said to them, “Release him and let him go.”
11:44. And he that was dead came forth, bound hand and foot with graveclothes: and his face was bound about with a napkin. Jesus saith unto them, Loose him, and let him go.
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Adam Clarke: Commentary on the Bible - 1831
11:44: Bound hand and foot with grave-clothes - Swathed about with rollers - κειριαις, from κειρω, I cut. These were long slips of linen a few inches in breadth, with which the body and limbs of the dead were swathed, and especially those who were embalmed, that the aromatics might be kept in contact with the flesh. But as it is evident that Lazarus had not been embalmed, it is probable that his limbs were not swathed together, as is the constant case with those who are embalmed, but separately, so that he could come out of the tomb at the command of Christ, though he could not walk freely till the rollers were taken away. But some will have it that he was swathed exactly like a mummy, and that his coming out in that state was another miracle. But there is no need of multiplying miracles in this case: there was one wrought which was a most sovereign proof of the unlimited power and goodness of God. Several of the primitive fathers have adduced this resurrection of Lazarus as the model, type, proof, and pledge of the general resurrection of the dead.
Loose him, and let him go - He would have the disciples and those who were at hand take part in this business, that the fullest conviction might rest on every person's mind concerning the reality of what was wrought. He whom the grace of Christ converts and restores to life comes forth, at his call, from the dark, dismal grave of sin, in which his soul has long been buried: he walks, according to the command of Christ, in newness of life; and gives, by the holiness of his conduct, the fullest proof to all his acquaintance that he is alive from the dead.
Albert Barnes: Notes on the Bible - 1834
11:44: He that was dead - The same man, body and soul.
Bound hand and foot - It is not certain whether the whole body and limbs were bound together, or each limb separately. When they embalmed a person, the whole body and limbs were swathed or bound together by strips of linen, involved around it to keep together the aromatics with which the body was embalmed. This is the condition of Egyptian mummies. See Act 5:6. But it is not certain that this was always the mode. Perhaps the body was simply involved in a winding-sheet. The custom still exists in western Asia. No coffins being used, the body itself is more carefully and elaborately wrapped and swathed than is common or desirable where coffins are used. In this method the body is stretched out and the arms laid straight by the sides, after which the whole body, from head to foot, is wrapped round tightly in many folds of linen or cotton cloth; or, to be more precise, a great length of cloth is taken and rolled around the body until the whole is enveloped, and every part is covered with several folds of the cloth. The ends are then sewed, to keep the whole firm and compact; or else a narrow bandage is wound over the whole, forming, ultimately, the exterior surface. The body, when thus enfolded and swathed, retains the profile of the human form; but, as in the Egyptian mummies, the legs are not folded separately, but together; and the arms also are not distinguished, but confined to the sides in the general envelope. Hence, it would be clearly impossible for a person thus treated to move his arms or legs, if restored to existence.
The word rendered "grave-clothes" denotes also the bands or clothes in which new-born infants are involved. He went forth, but his walking was impeded by the bands or clothes in which he was involved.
And his face ... - This was a common thing when they buried their dead. See Joh 20:7. It is not known whether the whole face was covered in this manner, or only the forehead. In the Egyptian mummies it is only the forehead that is thus bound.
Loose him - Remove the bandages, so that he may walk freely. The effect of this miracle is said to have been that many believed on him. It may be remarked in regard to it that there could not be a more striking proof of the divine mission and power of Jesus. There could be here no possibility of deception:
1. The friends of Lazarus believed him to be dead. In this they could not be deceived. There could have been among them no design to deceive.
2. He was four days dead. It could not be a case, therefore, of suspended animation.
3. Jesus was at a distance at the time of his death. There was, therefore, no agreement to attempt to impose on others.
4. No higher power can be conceived than that of raising the dead.
5. It was not possible to impose on his sisters, and to convince them that he was restored to life, if it was not really so.
6. There were many present who were convinced also. God had so ordered it in his providence that to this miracle there should be many witnesses. There was no concealment, no jugglery, no secrecy. It was done publicly, in open day, and was witnessed by many who followed them to the grave, Joh 11:31.
7. Others, who saw it, and did not believe that Jesus was the Messiah, went and told it to the Pharisees. But they did not deny that Jesus had raised up Lazarus. They could not deny it. The very ground of their alarm - the very reason why they went - was that he had actually done it. Nor did the Pharisees dare to call the fact in question. If they could have done it, they would. But it was not possible; for,
8. Lazarus was yet alive Joh 12:10, and the fact of his resurrection could not be denied. Every circumstance in this account is plain, simple, consistent, bearing all the marks of truth. But if Jesus performed this miracle his religion is true. God would not give such power to an impostor; and unless it can be proved that this account is false, the Christian religion must be from God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:44: he that: Joh 11:25, Joh 11:26, Joh 5:21, Joh 5:25, Joh 10:30; Gen 1:3; Sa1 2:6; Psa 33:9; Eze 37:3-10; Hos 13:14; Act 20:9-12; Phi 3:21; Rev 1:18
bound: "Swathed about with rollers" or bandages, κειριαις [Strong's G2750], long strips of linen, a few inches in breadth, brought round the σινδων [Strong's G4616], or sheet of linen in which the corpse was involved, and by which the αρωματα, or spices, were kept in contact with the flesh. In reply to sceptical objections, it is sufficient to observe, that he who could raise Lazarus from the dead, could, with a much less exertion of power, have so loosened or removed the bandages of his feet and legs as to have rendered it practicable for him to come forth. Tittman well observes, that Lazarus was restored not only to life but also to health, as appears from the alacrity of his motion; and this would constitute a new miracle. Joh 20:5, Joh 20:7
Loose: Joh 11:39; Mar 5:43; Luk 7:15
John Gill
11:44 And he that was dead came forth,.... That is, he who had been dead, being now made alive, and raised up, and set on his feet, came out of the cave:
bound hand and foot with grave clothes; not that his hands were bound together, and much less his hands and feet together, with any bands or lists of cloth; but his whole body, as Nonnus expresses it, was bound with grave clothes from head to foot, according to the manner of the eastern countries, Jews, Egyptians, and others, who used to wrap up their dead in many folds of linen cloth, as infants are wrapped in swaddling bands: and their manner was to let down their arms and hands close by their sides, and wind up altogether from head to foot: so that there was another miracle besides that of raising him from the dead; that in such a situation, in which he could have no natural use of his hands and feet, he should rise up, stand on his feet, walk, and come forth thus bound, out of the cave:
and his face was bound about with a napkin; the use of which was not only to tie up the chin and jaws, but to hide the grim and ghastly looks of a dead corpse; and one of the same price and value was used by rich and poor: for it is said (m),
"the wise men introduced a custom of using "a napkin", (the very word here used, which Nonnus says is Syriac,) of the same value, not exceeding a penny, that he might not be ashamed who had not one so good as another; and they cover the faces of the dead, that they might not shame the poor, whose faces were black with famine.''
For it seems (n),
"formerly they used to uncover the faces of the rich, and cover the faces of the poor, because their faces were black through want, and the poor were ashamed; wherefore they ordered, that they should cover the faces of all, for the honour of the poor.''
Jesus saith unto them; to the servants that stood by:
loose him, and let him go; unwind the linen rolls about him, and set his hands and feet at liberty, and let him go to his own house.
(m) Maimon. Hilchot Ebel, c. 4. sect. 1, (n) T. Bab. Moed Katon, fol. 27. 1.
John Wesley
11:44 And he came forth bound hand and foot with grave clothes - Which were wrapt round each hand and each foot, and his face was wrapt about with a napkin - If the Jews buried as the Egyptians did, the face was not covered with it, but it only went round the forehead, and under the chin; so that he might easily see his way.
Robert Jamieson, A. R. Fausset and David Brown
11:44 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.
11:4511:45: Բազումք ՚ի Հրէիցն՝ որ եկեալ էին առ Մարեմանս, իբրեւ տեսին զոր արարն՝ հաւատացի՛ն ՚ի նա։
45. Հրեաներից շատերը, որոնք եկել էին Մարիամենց մօտ, երբ տեսան, ինչ որ Յիսուս արեց, հաւատացին նրան:
45 Եւ Հրեաներէն շատեր, որոնք Մարիամին հետն էին, Երբ Յիսուսին ըրածը տեսան, հաւատացին իրեն։
Բազումք ի Հրէիցն որ եկեալ էին առ [63]Մարեմանս, իբրեւ տեսին զոր [64]արարն` հաւատացին ի նա:

11:45: Բազումք ՚ի Հրէիցն՝ որ եկեալ էին առ Մարեմանս, իբրեւ տեսին զոր արարն՝ հաւատացի՛ն ՚ի նա։
45. Հրեաներից շատերը, որոնք եկել էին Մարիամենց մօտ, երբ տեսան, ինչ որ Յիսուս արեց, հաւատացին նրան:
45 Եւ Հրեաներէն շատեր, որոնք Մարիամին հետն էին, Երբ Յիսուսին ըրածը տեսան, հաւատացին իրեն։
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11:4545: Тогда многие из Иудеев, пришедших к Марии и видевших, что сотворил Иисус, уверовали в Него.
11:45  πολλοὶ οὗν ἐκ τῶν ἰουδαίων, οἱ ἐλθόντες πρὸς τὴν μαριὰμ καὶ θεασάμενοι ἃ ἐποίησεν, ἐπίστευσαν εἰς αὐτόν·
11:45. Πολλοὶ ( Much ) οὖν (accordingly) ἐκ (out) τῶν (of-the-ones) Ἰουδαίων , ( of-Iouda-belonged ,"οἱ (the-ones) ἐλθόντες ( having-had-came ) πρὸς (toward) τὴν (to-the-one) Μαριὰμ (to-a-Mariam) καὶ (and) θεασάμενοι ( having-perceived-unto ) ὃ (to-which) ἐποίησεν, (it-did-unto,"ἐπίστευσαν (they-trusted-of) εἰς (into) αὐτόν: (to-it)
11:45. multi ergo ex Iudaeis qui venerant ad Mariam et viderant quae fecit crediderunt in eumMany therefore of the Jews, who were come to Mary and Martha and had seen the things that Jesus did, believed in him.
45. Many therefore of the Jews, which came to Mary and beheld that which he did, believed on him.
11:45. Therefore, many of the Jews, who had come to Mary and Martha, and who had seen the things that Jesus did, believed in him.
11:45. Then many of the Jews which came to Mary, and had seen the things which Jesus did, believed on him.
Then many of the Jews which came to Mary, and had seen the things which Jesus did, believed on him:

45: Тогда многие из Иудеев, пришедших к Марии и видевших, что сотворил Иисус, уверовали в Него.
11:45  πολλοὶ οὗν ἐκ τῶν ἰουδαίων, οἱ ἐλθόντες πρὸς τὴν μαριὰμ καὶ θεασάμενοι ἃ ἐποίησεν, ἐπίστευσαν εἰς αὐτόν·
11:45. multi ergo ex Iudaeis qui venerant ad Mariam et viderant quae fecit crediderunt in eum
Many therefore of the Jews, who were come to Mary and Martha and had seen the things that Jesus did, believed in him.
11:45. Therefore, many of the Jews, who had come to Mary and Martha, and who had seen the things that Jesus did, believed in him.
11:45. Then many of the Jews which came to Mary, and had seen the things which Jesus did, believed on him.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
45: - 46: Одни из свидетелей чуда уверовали во Христа, другие явились в качестве доносчиков о происшедшем к фарисеям, которые известны были своею враждою ко Христу. Мнение Цана, что это были не доносчики, а люди, хотевшие обратить фарисеев к вере во Христа, не может быть принято, потому что при слове "некоторые" стоит противоположительная частица (de).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
45 Then many of the Jews which came to Mary, and had seen the things which Jesus did, believed on him. 46 But some of them went their ways to the Pharisees, and told them what things Jesus had done. 47 Then gathered the chief priests and the Pharisees a council, and said, What do we? for this man doeth many miracles. 48 If we let him thus alone, all men will believe on him: and the Romans shall come and take away both our place and nation. 49 And one of them, named Caiaphas, being the high priest that same year, said unto them, Ye know nothing at all, 50 Nor consider that it is expedient for us, that one man should die for the people, and that the whole nation perish not. 51 And this spake he not of himself: but being high priest that year, he prophesied that Jesus should die for that nation; 52 And not for that nation only, but that also he should gather together in one the children of God that were scattered abroad. 53 Then from that day forth they took counsel together for to put him to death. 54 Jesus therefore walked no more openly among the Jews; but went thence unto a country near to the wilderness, into a city called Ephraim, and there continued with his disciples. 55 And the Jews' passover was nigh at hand: and many went out of the country up to Jerusalem before the passover, to purify themselves. 56 Then sought they for Jesus, and spake among themselves, as they stood in the temple, What think ye, that he will not come to the feast? 57 Now both the chief priests and the Pharisees had given a commandment, that, if any man knew where he were, he should show it, that they might take him.

We have here an account of the consequences of this glorious miracle, which were as usual; to some it was a savour of life unto life, to others of death unto death.

I. Some were invited by it, and induced to believe. Many of the Jews, when they saw the things that Jesus did, believed on him, and well they might, for it was an incontestable proof of his divine mission. They had often heard of his miracles, and yet evaded the conviction of them, by calling in question the matter of fact; but now that they had themselves seen this done their unbelief was conquered, and they yielded at last. But blessed are those who have not seen and yet have believed. The more we see of Christ the more cause we shall see to love him and confide in him. These were some of those Jews that came to Mary, to comfort her. When we are doing good offices to others we put ourselves in the way of receiving favours from God, and have opportunities of getting good when we are doing good.

II. Others were irritated by it, and hardened in their unbelief.

1. The informers were so (v. 46): Some of them, who were eye-witnesses of the miracle, were so far from being convinced that they went to the Pharisees, whom they knew to be his implacable enemies, and told them what things Jesus had done; not merely as a matter of news worthy their notice, much less as an inducement to them to think more favourably of Christ, but with a spiteful design to excite those who needed no spur the more vigorously to prosecute him. Here is a strange instance, (1.) Of a most obstinate infidelity, refusing to yield to the most powerful means of conviction; and it is hard to imagine how they could evade the force of this evidence, but that the god of this world had blinded their minds. (2.) Of a most inveterate enmity. If they would not be satisfied that he was to be believed in as the Christ, yet one would think they should have been mollified, and persuaded not to persecute him; but, if the water be not sufficient to quench the fire, it will inflame it. They told what Jesus had done, and told no more than what was true; but their malice gave a tincture of diabolism to their information equal to that of lying; perverting what is true is as bad as forging what is false. Doeg is called a false, lying, and deceitful tongue (Ps. lii. 2-4; cxx. 2, 3), though what he said was true.

2. The judges, the leaders, the blind leaders, of the people were no less exasperated by the report made to them, and here we are told what they did.

(1.) A special council is called and held (v. 47): Then gathered the chief priests and Pharisees a council, as was foretold, Ps. ii. 2, The rulers take counsel together against the Lord. Consultations of the sanhedrim were intended for the public good; but here, under colour of this, the greatest injury and mischief are done to the people. The things that belong to the nation's peace were hid from the eyes of those that were entrusted with its counsels. This council was called, not only for joint advice, but for mutual irritation; that as iron sharpens iron, and as coals are to burning coals and wood to fire, so they might exasperate and inflame one another with enmity and rage against Christ and his doctrine.

(2.) The case is proposed, and shown to be weighty and of great consequence.

[1.] The matter to be debated was what course they should take with this Jesus, to stop the growth of his interest; they said What do we? For this man doeth many miracles. The information given about the raising of Lazarus was produced, and the men, brethren, and fathers were called in to help as solicitously as if a formidable enemy had been with an army in the heart of their country. First, They own the truth of Christ's miracles, and that he had wrought many of them; they are therefore witnesses against themselves, for they acknowledge his credentials and yet deny his commission. Secondly, They consider what is to be done, and chide themselves that they have not done something sooner effectually to crush him. They do not take it at all into their consideration whether they shall not receive him and own him as the Messiah, though they profess to expect him, and Jesus gave pregnant proofs of his being so; but they take it for granted that he is an enemy, and as such is to be run down: "What do we? Have we no care to support our church? Is it nothing to us that a doctrine so destructive to our interest spreads thus? Shall we tamely yield up the ground we have got in the affections of the people? Shall we see our authority brought into contempt, and the craft by which we get our living ruined, and not bestir ourselves? What have we been doing all this while? And what are we now thinking of? Shall we be always talking, and bring nothing to pass?"

[2.] That which made this matter weighty was the peril they apprehended their church and nation to be in from the Romans (v. 48): "If we do not silence him, and take him off, all men will believe on him; and, this being the setting up of a new king, the Romans will take umbrage at it, and will come with an army, and take away our place and nation, and therefore it is no time to trifle." See what an opinion they have,

First, Of their own power. They speak as if they thought Christ's progress and success in his work depended upon their connivance; as if he could not go on to work miracles, and make disciples, unless they let him alone; as if it were in their power to conquer him who had conquered death, or as if they could fight against God, and prosper. But he that sits in heaven laughs at the fond conceit which impotent malice has of its own omnipotence.

Secondly, Of their own policy. They fancy themselves to be men of mighty insight and foresight, and great sagacity in their moral prognostications.

a. They take on them to prophecy that, in a little time, if he have liberty to go on, all men will believe on him, hereby owning, when it was to serve their purpose, that his doctrine and miracles had a very convincing power in them, such as could not be resisted, but that all men would become his proselytes and votaries. Thus do they now make his interest formidable, though, to serve another turn, these same men strove to make it contemptible, ch. vii. 48, Have any of the rulers believed on him? This was the thing they were afraid of, that men would believe on him, and then all their measures were broken. Note, The success of the gospel is the dread of its adversaries; if souls be saved, they are undone.

b. They foretel that if the generality of the nation be drawn after him, the rage of the Romans will be drawn upon them. They will come and take away our place; the country in general, especially Jerusalem, or the temple, the holy place, and their place, their darling, their idol; or, their preferments in the temple, their places of power and trust. Now it was true that the Romans had a very jealous eye upon them, and knew they wanted nothing but power and opportunity to shake off their yoke. It was likewise true that if the Romans should pour an army in upon them it would be very hard for them to make any head against it; yet here appeared a cowardice which one would not have found in the priests of the Lord if they had not by their wickedness forfeited their interest in God and all good men. Had they kept their integrity, they needed not to have feared the Romans; but they speak like a dispirited people, as the men of Judah when they basely said to Samson, Knowest thou not that the Philistines rule over us? Judg. xv. 11. When men lose their piety they lose their courage. But, (a.) It was false that there was any danger of the Romans' being irritated against their nation by the progress of Christ's gospel, for it was no way hurtful to kings nor provinces, but highly beneficial. The Romans had no jealousy at all of his growing interest; for he taught men to give tribute to Cæsar, and not to resist evil, but to take up the cross. The Roman governor, at his trial, could find no fault in him. There was more danger of the Romans' being incensed against the Jewish nation by the priests than by Christ. Note, Pretended fears are often the colour of malicious designs. (b.) Had there really been some danger of displeasing the Romans by tolerating Christ's preaching, yet this would not justify their hating and persecuting a good man. Note, [a.] The enemies of Christ and his gospel have often coloured their enmity with a seeming care for the public good and the common safety, and, in order to this, have branded his prophets and ministers as troublers of Israel, and men that turn the world upside down. [b.] Carnal policy commonly sets up reasons of state, in opposition to rules of justice. When men are concerned for their own wealth and safety more than for truth and duty, it is wisdom from beneath, which is earthly, sensual, and devilish. But see what was the issue; they pretended to be afraid that their tolerating Christ's gospel would bring desolation upon them by the Romans, and therefore, right or wrong, set themselves against it; but it proved that their persecuting the gospel brought upon them that which they feared, filled up the measure of their iniquity, and the Romans came and took away their place and nation, and their place knows them no more. Note, That calamity, which we seek to escape by sin we take the most effectual course to bring upon our own heads; and those who think by opposing Christ's kingdom to secure or advance their own secular interest will find Jerusalem a more burdensome stone than they think it is, Zech. xii. 3. The fear of the wicked it shall come upon them, Prov. x. 24.

(3.) Caiaphas makes a malicious but mystical speech in the council on this occasion.

[1.] The malice of it appears evident at first view, v. 49, 50. He, being the high priest, and so president of the council, took upon him to decide the matter before it was debated: "You know nothing at all, your hesitating betrays your ignorance, for it is not a thing that will bear a dispute, it is soon determined, if you consider that received maxim, That it is expedient for us that one man should die for the people." Here,

First, The counsellor was Caiaphas, who was high priest that same year. The high priesthood was by divine appointment settled upon the heir male of the house of Aaron, for and during the term of his natural life, and then to his heir male; but in those degenerate times it was become, though not an annual office, like a consulship, yet frequently changed, as they could make an interest with the Roman powers. Now it happened that this year Caiaphas wore the mitre.

Secondly, The drift of the advice was, in short, this, That some way or other must be found out to put Jesus to death. We have reason to think that they strongly suspected him to be indeed the Messiah; but his doctrine was so contrary to their darling traditions and secular interest, and his design did so thwart their notions of the Messiah's kingdom, that they resolve, be he who he will, he must be put to death. Caiaphas does not say, Let him be silenced, imprisoned, banished, though amply sufficient for the restraint of one they thought dangerous; but die he must. Note, Those that have set themselves against Christianity have commonly divested themselves of humanity, and been infamous for cruelty.

Thirdly, This is plausibly insinuated, with all the subtlety as well as malice of the old serpent. 1. He suggests his own sagacity, which we must suppose him as high priest to excel in, though the Urim and Thummim were long since lost. How scornfully does he say, "You know nothing, who are but common priests; but you must give me leave to see further into things than you do!" Thus it is common for those in authority to impose their corrupt dictates by virtue of that; and, because they should be the wisest and best, to expect that every body should believe they are so. 2. He takes it for granted that the case is plain and past dispute, and that those are very ignorant who do not see it to be so. Note, Reason and justice are often run down with a high hand. Truth is fallen in the streets, and, when it is down, down with it; and equity cannot enter, and, when it is out, out with it, Isa. lix. 14. 3. He insists upon a maxim in politics, That the welfare of communities is to be preferred before that of particular persons. It is expedient for us as priests, whose all lies at stake, that one man die for the people. Thus far it holds true, that it is expedient, and more than so, it is truly honourable, for a man to hazard his life in the service of his country (Phil. ii. 17; 1 John iii. 16); but to put an innocent man to death under colour of consulting the public safety is the devil's policy. Caiaphas craftily insinuates that the greatest and best man, though major singulis--greater than any one individual, is minor universis--less than the collected mass, and ought to think his life well spent, nay well lost, to save his country from ruin. But what is this to the murdering of one that was evidently a great blessing under pretence of preventing an imaginary mischief to the country? The case ought to have been put thus: Was it expedient for them to bring upon themselves and upon their nation the guilt of blood, a prophet's blood, for the securing of their civil interests from a danger which they had no just reason to be afraid of? Was it expedient for them to drive God and their glory from them, rather than venture the Romans' displeasure, who could do them no harm if they had God on their side? Note, Carnal policy, which steers only by secular considerations, while it thinks to save all by sin, ruins all at last.

[2.] The mystery that was in this counsel of Caiaphas does not appear at first view, but the evangelist leads us into it (v. 51, 52): This spoke he not of himself, it was not only the language of his own enmity and policy, but in these words he prophesied, though he himself was not aware of it, that Jesus should die for that nation. Here is a precious comment upon a pernicious text; the counsel of cursed Caiaphas so construed as to fall in with the counsels of the blessed God. Charity teaches us to put the most favourable construction upon men's words and actions that they will fear; but piety teaches us to make a good improvement of them, even contrary to that for which they were intended. If wicked men, in what they do against us, are God's hand to humble and reform us, why may they not in what they say against us be God's mouth to instruct and convince us? But in this of Caiaphas there was an extraordinary direction of Heaven prompting him to say that which was capable of a very sublime sense. As the hearts of all men are in God's hand, so are their tongues. Those are deceived who say, "Our tongues are our own, so that either we may say what we will, and are not accountable to God's judgment, or we can say what we will, and are not restrainable by his providence and power." Balaam could not say what he would, when he came to curse Israel, nor Laban when he pursued Jacob.

(4.) The evangelist explains and enlarges upon Caiaphas's words.

[1.] He explains what he said, and shows how it not only was, but was intended to be, accommodated to an excellent purpose. He did not speak it of himself. As it was an artifice to stir up the council against Christ, he spoke it of himself, or of the devil rather; but as it was an oracle, declaring it the purpose and design of God by the death of Christ to save God's spiritual Israel from sin and wrath, he did not speak it of himself, for he knew nothing of the matter, he meant not so, neither did his heart think so, for nothing was in his heart but to destroy and cut off, Isa. x. 7.

First, He prophesied, and those that prophesied did not, in their prophesying, speak of themselves. But is Caiaphas also among the prophets? He is so, pro hâc vice--this once, though a bad man, and an implacable enemy to Christ and his gospel. Note, 1. God can and often does make wicked men instruments to serve his own purposes, even contrary to their own intentions; for he has them not only in a chain, to restrain them from doing the mischief they would, but in a bridle, to lead them to do the service they would not. 2. Words of prophecy in the mouth are no infallible evidence of a principle of grace in the heart. Lord, Lord, have we not prophesied in thy name? will be rejected as a frivolous plea.

Secondly, He prophesied, being high priest that year; not that his being high priest did at all dispose or qualify him to be a prophet; we cannot suppose the pontifical mitre to have first inspired with prophecy the basest head that ever wore it; but, 1. Being high priest, and therefore of note and eminence in the conclave, God was pleased to put this significant word into his mouth rather than into the mouth of any other, that it might be the more observed or the non-observance of it the more aggravated. The apophthegms of great men have been thought worthy of special regard: A divine sentence is in the lips of the king; therefore this divine sentence was put into the lips of the high priest, that even out of his mouth this word might be established, That Christ died for the good of the nation, and not for any iniquity in his hands. He happened to be high priest that year which was fixed to be the year of the redeemed, when Messiah the prince must be cut off, but not for himself (Dan. ix. 26), and he must own it. 2. Being high priest that year, that famous year, in which there was to be such a plentiful effusion of the Spirit, more than had ever been yet, according to the prophecy (Joel ii. 28, 29, compared with Acts ii. 17), some drops of the blessed shower light upon Caiaphas, as the crumbs (says Dr. Lightfoot) of the children's bread, which fall from the table among the dogs. This year was the year of the expiration of the Levitical priesthood; and out of the mouth of him who was that year high priest was extorted an implicit resignation of it to him who should not (as they had done for many ages) offer beasts for that nation, but offer himself, and so make an end of the sin-offering. This resignation he made inwittingly, as Isaac gave the blessing to Jacob.

Thirdly, The matter of his prophecy was that Jesus should die for that nation, the very thing to which all the prophets bore witness, who testified beforehand the sufferings of Christ (1 Pet. i. 11), that the death of Christ must be the life and salvation of Israel; he meant by that nation those in it that obstinately adhered to Judaism, but God meant those in it that would receive the doctrine of Christ, and become followers of him, all believers, the spiritual seed of Abraham. The death of Christ, which Caiaphas was now projecting, proved the ruin of that interest in the nation of which he intended it should be the security and establishment, for it brought wrath upon them to the uttermost; but it proved the advancement of that interest of which he hoped it would have been the ruin, for Christ, being lifted up from the earth, drew all men unto him. It is a great thing that is here prophesied: That Jesus should die, die for others, not only for their good, but in their stead, dies for that nation, for they had the first offer made them of salvation by his death. If the whole nation of the Jews had unanimously believed in Christ, and received his gospel, they had been not only saved eternally, but saved as a nation from their grievances. The fountain was first opened to the house of David, Zech. xiii. 1. He so died for that nation as that the whole nation should not perish, but that a remnant should be saved, Rom. xi. 5.

[2.] The evangelist enlarges upon this word of Caiaphas (v. 52), not for that nation only, how much soever it thought itself the darling of Heaven, but that also he should gather together in one the children of God that were scattered abroad. Observe here,

First, The persons Christ died for: Not for the nation of the Jews only (it would have been comparatively but a light thing for the Son of God to go through so vast an undertaking only to restore the preserved of Jacob, and the outcasts of Israel); no, he must be salvation to the ends of the earth, Isa. xlix. 6. He must die for the children of God that were scattered abroad. 1. Some understand it of the children of God that were then in being, scattered abroad in the Gentile world, devout men of every nation (Acts ii. 5), that feared God (Acts x. 2), and worshipped him (Acts xvii. 4), proselytes of the gate, who served the God of Abraham, but submitted not to the ceremonial law of Moses, persons that had a savour of natural religion, but were dispersed in the nations, had no solemn assemblies of their own, nor any peculiar profession to unite in or distinguish themselves by. Now Christ died to incorporate these in one great society, to be denominated from him and governed by him; and this was the setting up of a standard, to which all that had a regard to God and a concern for their souls might have recourse, and under which they might enlist themselves. 2. Others take in with these all that belong to the election of grace, who are called the children of God, though not yet born, because they are predestinated to the adoption of children, Eph. i. 5. Now these are scattered abroad in several places of the earth, out of all kindreds and tongues (Rev. vii. 9), and in several ages of the world, to the end of time; there are those that fear him throughout all generations, to all these he had an eye in the atonement he made by his blood; as he prayed, so he died, for all that should believe on him.

Secondly, The purpose and intention of his death concerning those persons; he died to gather in those who wandered, and to gather together in one those who were scattered; to invite those to him who were at a distance from him, and to unite those in him who were at a distance from each other. Christ's dying is, 1. The great attractive of our hearts; for this end he is lifted up, to draw men to him. The conversion of souls is the gathering to them in to Christ as their ruler and refuge, as the doves to their windows; and he died to effect this. By dying he purchased them to himself, and the gift of the Holy Ghost for them; his love in dying for us is the great loadstone of our love. 2. The great centre of our unity. He gathers them together in one, Eph. i. 10. They are one with him, one body, one spirit, and one with each other in him. All the saints in all places and ages meet in Christ, as all the members in the head, and all the branches in the root. Christ by the merit of his death recommended all the saints in one to the grace and favour of God (Heb. ii. 11-13), and by the motive of his death recommends them all severally to the love and affection one of another, ch. xiii. 34.

(5.) The result of this debate is a resolve of the council to put Jesus to death (v. 53): From that day they took counsel together, to put him to death. They now understood one another's minds, and so each was fixed in his own, that Jesus must die; and, it should seem, a committee was appointed to sit, de die in diem--daily, to consider of it, to consult about it, and to receive proposals for effecting it. Note, The wickedness of the wicked ripens by degrees, James i. 15; Ezek. vii. 10. Two considerable advances were now made in their accursed design against Christ. [1.] What before they had thought of severally now they jointly concurred in, and so strengthened the hands one of another in this wickedness, and proceeded with the greater assurance. Evil men confirm and encourage themselves and one another in evil practices, by comparing notes; men of corrupt minds bless themselves when they find others of the same mind: then the wickedness which before seemed impracticable appears not only possible, but easy to be effected, vis unita fortior--energies, when united, become more efficient. [2.] What before they wished done, but wanted a colour for, now they are furnished with a plausible pretence to justify themselves in, which will serve, if not to take off the guilt (that is the least of their care), yet to take off the odium, and so satisfy, if not the personal, yet the political conscience, as some subtly distinguish. Many will go on very securely in doing an evil thing as long as they have but something to say in excuse for it. Now this resolution of theirs to put him to death, right or wrong, proves that all the formality of a trial, which he afterwards underwent, was but show and pretence; they were before determined what to do.

(6.) Christ hereupon absconded, knowing very well what was the vote of their close cabal, v. 54.

[1.] He suspended his public appearances: He walked no more openly among the Jews, among the inhabitants of Judea, who were properly called Jews, especially those at Jerusalem; ou periepatei--he did not walk up and down among them, did not go from place to place, preaching and working miracles with the freedom and openness that he had done, but while he staid in Judea, he was there incognito. Thus the chief priests put the light of Israel under a bushel.

[2.] He withdrew into an obscure part of the country, so obscure that the name of the town he retired to is scarcely met with any where else. He went to a country near the wilderness, as if he were driven out from among men, or rather wishing, with Jeremiah, that he might have in the wilderness a lodging place of way-faring men, Jer. ix. 2. He entered into a city called Ephraim, some think Ephratah, that is, Bethlehem, where he was born, and which bordered upon the wilderness of Judah; others think Ephron, or Ephraim, mentioned 2 Chron. xiii. 19. Thither his disciples went with him; neither would they leave him in solitude, nor would he leave them in danger. There he continued, dietribe, there he conversed, he knew how to improve this time of retirement in private conversation, when he had not an opportunity of preaching publicly. He conversed with his disciples, who were his family, when he was forced from the temple, and his diatribai, or discourses there, no doubt, were very edifying. We must do the good we can, when we cannot do the good we would. But why would Christ abscond now? It was not because he either feared the power of his enemies or distrusted his own power; he had many ways to save himself, and was neither averse to suffering nor unprepared for it; but he retired, First, To put a mark of his displeasure upon Jerusalem and the people of the Jews. They rejected him and his gospel; justly therefore did he remove himself and his gospel from them. The prince of teachers was now removed into a corner (Isa. xxx. 20); there was no open vision of him; and it was a sad presage of that thick darkness which was shortly to come upon Jerusalem, because she knew not the day of her visitation. Secondly, To render the cruelty of his enemies against him the more inexcusable. If that which was grievous to them, and thought dangerous to the public, was his public appearance, he would try whether their anger would be turned away by his retirement into privacy; when David had fled to Gath, Saul was satisfied, and sought no more for him, 1 Sam. xxvii. 4. But it was the life, the precious life, that these wicked men hunted after. Thirdly, His hour was not yet come, and therefore he declined danger, and did it in a way common to men, both to warrant and encourage the flight of his servants in time of persecution and to comfort those who are forced from their usefulness, and buried alive in privacy and obscurity; the disciple is not better than his Lord. Fourthly, His retirement, for awhile, was to make his return into Jerusalem, when his hour was come, the more remarkable and illustrious. This swelled the acclamations of joy with which his well-wishers welcomed him at his next public appearance, when he rode triumphantly into the city.

(7.) The strict enquiry made for him during his recess, v. 55-57.

[1.] The occasion of it was the approach of the passover, at which they expected his presence, according to custom (v. 55): The Jews' passover was nigh at hand; a festival which shone bright in their calendar, and which there was great expectation of for some time before. This was Christ's fourth and last passover, since he entered upon his public ministry, and it might truly be said (as, 2 Chron. xxxv. 18), There never was such a passover in Israel, for in it Christ our passover was sacrificed for us. Now the passover being at hand, many went out of all parts of the country to Jerusalem, to purify themselves. This was either, First, A necessary purification of those who had contracted any ceremonial pollution; they came to be sprinkled with the water of purification, and to perform the other rites of cleansing according to the law, for they might not eat the passover in their uncleanness, Num. ix. 6. Thus before our gospel passover we must renew our repentance, and by faith wash in the blood of Christ, and so compass God's altar. Or, Secondly, A voluntary purification, or self-sequestration, by fasting and prayer, and other religious exercises, which many that were more devout than their neighbours spent some time in before the passover, and chose to do it at Jerusalem, because of the advantage of the temple-service. Thus must we by solemn preparation set bounds about the mount on which we expect to meet with God.

[2.] The enquiry was very solicitous: They said, What think you, that he will not come to the feast? v. 56.

First, Some think this was said by those who wished well to him, and expected his coming, that they might hear his doctrine and see his miracles. Those who came early out of the country, that they might purify themselves, were very desirous to meet with Christ, and perhaps came up the sooner with that expectation, and therefore as they stood in the temple, the place of their purification, they enquired what news of Christ? Could any body give them hopes of seeing him? If there were those, and those of the most devout people, and best affected to religion, who showed this respect to Christ, it was a check to the enmity of the chief priests, and a witness against them.

Secondly, It should rather seem that they were his enemies who made this enquiry after him, who wished for an opportunity to lay hands on him. They, seeing the town begin to fill with devout people out of the country, wondered they did not find him among them. When they should have been assisting those that came to purify themselves, according to the duty of their place, they were plotting against Christ. How miserably degenerate was the Jewish church, when the priests of the Lord were become like the priests of the calves, a snare upon Mizpeh, and a net spread upon Tabor, and were profound to make slaughter (Hos. v. 1, 2), --when, instead of keeping the feast with unleavened bread, they were themselves soured with the leaven of the worst malice! Their asking, What think you? Will he not come up to the feast? implies, 1. An invidious reflection upon Christ, as if he would omit his attendance on the feast of the Lord for fear of exposing himself. If others, through irreligion, be absent, they are not animadverted upon; but if Christ be absent, for his own preservation (for God will have mercy, and not sacrifice), it is turned to his reproach, as it was to David's that his seat was empty at the feast, though Saul wanted him only that he might have an opportunity of nailing him to the wall with his javelin, 1 Sam. xx. 25-27, &c. It is sad to see holy ordinances prostituted to such unholy purposes. 2. A fearful apprehension that they had of missing their game: "Will he not come up to the feast? If he do not, our measures are broken, and we are all undone; for there is no sending a pursuivant into the country, to fetch him up."

[3.] The orders issued out by the government for the apprehending of him were very strict, v. 57. The great sanhedrim issued out a proclamation, strictly charging and requiring that if any person in city or country knew where he was (pretending that he was a criminal, and had fled from justice) they should show it, that he might be taken, probably promising a reward to any that would discover him, and imposing a penalty on such as harboured him; so that hereby he was represented to the people as an obnoxious dangerous man, an outlaw, whom any one might have a blow at. Saul issued out such a proclamation for the apprehending of David, and Ahab of Elijah. See, First, How intent they were upon this prosecution, and how indefatigably they laboured in it, now at a time when, if they had had any sense of religion and the duty of their function, they would have found something else to do. Secondly, How willing they were to involve others in the guilt with them; if any man were capable of betraying Christ, they would have him think himself bound to do it. Thus was the interest they had in the people abused to the worst purposes. Note, It is an aggravation of the sins of wicked rulers that they commonly make those that are under them instruments of their unrighteousness. But notwithstanding this proclamation, though doubtless many knew where he was, yet such was his interest in the affections of some, and such God's hold of the consciences of others, that he continued undiscovered, for the Lord hid him.
Adam Clarke: Commentary on the Bible - 1831
11:45: Many of the Jews - believed on him - They saw that the miracle was incontestable; and they were determined to resist the truth no longer. Their friendly visit to these distressed sisters became the means of their conversion. How true is the saying of the wise man, It is better to go to the house of mourning than to the house of feasting! Ecc 7:2. God never permits men to do any thing, through a principle of kindness to others, without making it instrumental of good to themselves. He that watereth shall be watered also himself, Pro 11:25. Therefore, let no man withhold good, while it is in the power of his hand to do it. Pro 3:27.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:45: Jews: Joh 11:19, Joh 11:31, Joh 2:23, Joh 10:41, Joh 12:9-11, Joh 12:17-19, Joh 12:42
John Gill
11:45 Then many of the Jews which came to Mary,.... To her house, to comfort her, and that came along with her to the grave:
and had seen the things which Jesus did; in raising the dead body of Lazarus, and causing him to walk, though bound in grave clothes:
believed on him; that he was the true Messiah: such an effect the miracle had on them; so that it was a happy day for them, that they came from Jerusalem to Bethany to pay this visit.
John Wesley
11:45 Many believed on Him - And so the Son of God was glorified, according to what our Lord had said, Jn 11:4.
Robert Jamieson, A. R. Fausset and David Brown
11:45 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].
11:4611:46: Եւ ոմանք ՚ի նոցանէ գնացին առ փարիսեցիսն, եւ պատմեցին նոցա զոր արարն Յիսուս[1850]։ զզ [1850] Ոմանք. Զոր արար Յիսուս։
46. Իսկ նրանցից ոմանք գնացին փարիսեցիների մօտ եւ պատմեցին նրանց, ինչ որ Յիսուս արեց:
46 Անոնցմէ ոմանք ալ գացին Փարիսեցիներուն ու Յիսուսին ըրածը անոնց պատմեցին։
Եւ ոմանք ի նոցանէ գնացին առ փարիսեցիսն, պատմեցին նոցա զոր արարն Յիսուս:

11:46: Եւ ոմանք ՚ի նոցանէ գնացին առ փարիսեցիսն, եւ պատմեցին նոցա զոր արարն Յիսուս[1850]։ զզ
[1850] Ոմանք. Զոր արար Յիսուս։
46. Իսկ նրանցից ոմանք գնացին փարիսեցիների մօտ եւ պատմեցին նրանց, ինչ որ Յիսուս արեց:
46 Անոնցմէ ոմանք ալ գացին Փարիսեցիներուն ու Յիսուսին ըրածը անոնց պատմեցին։
zohrab-1805▾ eastern-1994▾ western am▾
11:4646: А некоторые из них пошли к фарисеям и сказали им, что сделал Иисус.
11:46  τινὲς δὲ ἐξ αὐτῶν ἀπῆλθον πρὸς τοὺς φαρισαίους καὶ εἶπαν αὐτοῖς ἃ ἐποίησεν ἰησοῦς.
11:46. τινὲς (ones) δὲ (moreover) ἐξ (out) αὐτῶν (of-them) ἀπῆλθον (they-had-came-off) πρὸς (toward) τοὺς (to-the-ones) Φαρισαίους ( to-Faris-belonged ) καὶ (and) εἶπαν (they-said) αὐτοῖς (unto-them) ἃ ( to-which ) ἐποίησεν (it-did-unto,"Ἰησοῦς. (an-Iesous)
11:46. quidam autem ex ipsis abierunt ad Pharisaeos et dixerunt eis quae fecit IesusBut some of them went to the Pharisees and told them the things that Jesus had done.
46. But some of them went away to the Pharisees, and told them the things which Jesus had done.
11:46. But certain ones among them went to the Pharisees and told them the things that Jesus had done.
11:46. But some of them went their ways to the Pharisees, and told them what things Jesus had done.
But some of them went their ways to the Pharisees, and told them what things Jesus had done:

46: А некоторые из них пошли к фарисеям и сказали им, что сделал Иисус.
11:46  τινὲς δὲ ἐξ αὐτῶν ἀπῆλθον πρὸς τοὺς φαρισαίους καὶ εἶπαν αὐτοῖς ἃ ἐποίησεν ἰησοῦς.
11:46. quidam autem ex ipsis abierunt ad Pharisaeos et dixerunt eis quae fecit Iesus
But some of them went to the Pharisees and told them the things that Jesus had done.
11:46. But certain ones among them went to the Pharisees and told them the things that Jesus had done.
11:46. But some of them went their ways to the Pharisees, and told them what things Jesus had done.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:46: But some of them went their ways - Astonishing! Some that had seen even this miracle steeled their hearts against it; and not only so, but conspired the destruction of this most humane, amiable, and glorious Savior! Those who obstinately resist the truth of God are capable of every thing that is base, perfidious, and cruel.
Albert Barnes: Notes on the Bible - 1834
11:46: Some of them ... - We see here the different effect which the word and works of God will have on different individuals. Some are converted and others are hardened; yet the evidence of this miracle was as clear to the one as the other. But they would not be convinced.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:46: Joh 5:15, Joh 5:16, Joh 9:13, Joh 12:37; Luk 16:30, Luk 16:31; Act 5:25
Geneva 1599
11:46 (6) But some of them went their ways to the Pharisees, and told them what things Jesus had done.
(6) The last aspect of hard and ironlike stubbornness is to proclaim open war against God, and yet it does not cease to make a pretence both of godliness and of the profit of the nation.
John Gill
11:46 But some of them went their way to the Pharisees,.... At Jerusalem, who were members of the sanhedrim; so far were some of them from receiving any advantage by this miracle, that they were the more hardened, and filled with malice and envy to Christ, and made the best of their way to acquaint his most inveterate enemies:
and told them what things Jesus had done; at Bethany; not to soften their minds, and bring them to entertain a good opinion of him, but to irritate them, and put them upon schemes to destroy him; thus even miracles, as well as the doctrines of the Gospel, are to some the savour of death unto death, whilst to others the savour of life unto life.
John Wesley
11:46 But some of them went to the Pharisees - What a dreadful confirmation of that weighty truth, If they hear not Moses and the prophets, neither will they be persuaded though one rose from the dead!
11:4711:47: Ժողովեցին քահանայապետքն եւ փարիսեցիքն ատեան, եւ ասեն. Զի՞նչ արասցուք, զի այրն այն բազում նշանս առնէ[1851]։ [1851] Ոմանք. Ժողովեցան քահա՛՛... յատեան, եւ ասեն։
47. Քահանայապետներն ու փարիսեցիները ատեան գումարեցին եւ ասացին. «Ի՞նչ անենք, քանի որ այդ մարդը բազում նշաններ է անում:
47 Ուստի քահանայապետներն ու փարիսեցիները ժողով գումարեցին ու ըսին. «Ի՞նչ ընենք, քանզի այս մարդը շատ հրաշքներ կ’ընէ։
Ժողովեցին քահանայապետքն եւ փարիսեցիքն ատեան, եւ ասեն. Զի՞նչ արասցուք, զի այրն այն բազում նշանս առնէ:

11:47: Ժողովեցին քահանայապետքն եւ փարիսեցիքն ատեան, եւ ասեն. Զի՞նչ արասցուք, զի այրն այն բազում նշանս առնէ[1851]։
[1851] Ոմանք. Ժողովեցան քահա՛՛... յատեան, եւ ասեն։
47. Քահանայապետներն ու փարիսեցիները ատեան գումարեցին եւ ասացին. «Ի՞նչ անենք, քանի որ այդ մարդը բազում նշաններ է անում:
47 Ուստի քահանայապետներն ու փարիսեցիները ժողով գումարեցին ու ըսին. «Ի՞նչ ընենք, քանզի այս մարդը շատ հրաշքներ կ’ընէ։
zohrab-1805▾ eastern-1994▾ western am▾
11:4747: Тогда первосвященники и фарисеи собрали совет и говорили: что нам делать? Этот Человек много чудес творит.
11:47  συνήγαγον οὗν οἱ ἀρχιερεῖς καὶ οἱ φαρισαῖοι συνέδριον, καὶ ἔλεγον, τί ποιοῦμεν, ὅτι οὖτος ὁ ἄνθρωπος πολλὰ ποιεῖ σημεῖα;
11:47. Συνήγαγον (They-had-led-together) οὖν (accordingly,"οἱ (the-ones) ἀρχιερεῖς (first-sacreders-of) καὶ (and) οἱ (the-ones) Φαρισαῖοι ( Faris-belonged ,"συνέδριον, (to-a-seatlet-together,"καὶ (and) ἔλεγον (they-were-forthing,"Τί (To-what-one) ποιοῦμεν (we-do-unto) ὅτι (to-which-a-one) οὗτος (the-one-this) ὁ (the-one) ἄνθρωπος (a-mankind) πολλὰ ( to-much ) ποιεῖ (it-doeth-unto) σημεῖα; (to-signlets-of?"
11:47. collegerunt ergo pontifices et Pharisaei concilium et dicebant quid facimus quia hic homo multa signa facitThe chief priests, therefore, and the Pharisees gathered a council and said: What do we, for this man doth many miracles?
47. The chief priests therefore and the Pharisees gathered a council, and said, What do we? for this man doeth many signs.
11:47. And so, the high priests and the Pharisees gathered a council, and they were saying: “What can we do? For this man accomplishes many signs.
11:47. Then gathered the chief priests and the Pharisees a council, and said, What do we? for this man doeth many miracles.
Then gathered the chief priests and the Pharisees a council, and said, What do we? for this man doeth many miracles:

47: Тогда первосвященники и фарисеи собрали совет и говорили: что нам делать? Этот Человек много чудес творит.
11:47  συνήγαγον οὗν οἱ ἀρχιερεῖς καὶ οἱ φαρισαῖοι συνέδριον, καὶ ἔλεγον, τί ποιοῦμεν, ὅτι οὖτος ὁ ἄνθρωπος πολλὰ ποιεῖ σημεῖα;
11:47. collegerunt ergo pontifices et Pharisaei concilium et dicebant quid facimus quia hic homo multa signa facit
The chief priests, therefore, and the Pharisees gathered a council and said: What do we, for this man doth many miracles?
11:47. And so, the high priests and the Pharisees gathered a council, and they were saying: “What can we do? For this man accomplishes many signs.
11:47. Then gathered the chief priests and the Pharisees a council, and said, What do we? for this man doeth many miracles.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
47: - 48: Когда стало известно, что произошло а Вифании, первосвященники и фарисеи собрали совет (Синедрион - объясн. см. Мф. 5:22). Из разговоров, происходивших в этом заседании Синедриона, видно, что руководящую роль здесь играли первосвященники или начальники священнических черед. В самом деле, только высшей священнической аристократии, нисколько не дорожившей национальным достоинством иудейского народа, было свойственно рассуждать так, как здесь рассуждают члены Синедриона. Дело Христа обсуждается в Синедрионе только со стороны политической, а если бы фарисеи давали тон обсуждению, то они стали бы оценивать это дело со стороны религиозной. Священники только боятся за себя, опасаются утратить власть и соединенные с нею доходы, если пойдут Римляне усмирять бунт, какой может произвести новоявленный Мессия. Они согласны пожертвовать для сохранения некоторого подобия иудейской самостоятельности и своего начальственного положения даже и такой заветной мечтой израильского народа, как Мессия, царь и восстановитель царства Давидова.
Adam Clarke: Commentary on the Bible - 1831
11:47: Then gathered the chief priests and the Pharisees a council - The Pharisees, as such, had no power to assemble councils; and therefore only those are meant who were scribes or elders of the people, in conjunction with Annas and his son-in-law Caiaphas, who were the high priests here mentioned. See Joh 18:13, Joh 18:24.
What do we? - This last miracle was so clear, plain, and incontestable, that they were driven now to their wit's end. Their own spies had come and borne testimony of it. They told them what they had seen, and on their word, as being in league with themselves against Jesus, they could confidently rely.
Albert Barnes: Notes on the Bible - 1834
11:47: A council - A meeting of the Sanhedrin, or Great Council of the nation. See the notes at Mat 2:4. They claimed the right of regulating all the affairs of religion. See the notes at Joh 1:19.
What do we? - What measures are we taking to arrest the progress of his sentiments?
For this man doeth many miracles - If they admitted that he performed miracles, it was clear what they ought to do. They should have received him as the Messiah. It may be asked, If they really believed that he worked miracles, why did they not believe on him? To this it may be replied that they did not doubt that impostors might work miracles. See Mat 24:24. To this opinion they were led, probably, by the wonders which the magicians performed in Egypt Exo. 7; 8, and by the passage in Deu 13:1. As they regarded the tendency of the doctrines of Jesus to draw off the people from the worship of God, and from keeping his law Joh 9:16, they did not suppose themselves bound to follow him, even if he did work miracles.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:47: gathered: Psa 2:2-4; Mat 26:3, Mat 27:1, Mat 27:2; Mar 14:1; Luk 22:2; Act 4:5, Act 4:6, Act 4:27, Act 4:28, Act 5:21
What: Joh 12:19; Act 4:16, Act 4:17, Act 5:24
Geneva 1599
11:47 Then gathered the chief priests and the Pharisees a (g) council, and said, What do we? for this man doeth many miracles.
(g) The Jews called the council sanhedrin: and the word that John uses is Synedri.
John Gill
11:47 Then gathered the chief priests and the Pharisees a council,.... They convened the sanhedrim, the great council of the nation together, of which they were some of the principal members:
and said, what do we? that is, why is nothing done? why are we so dilatory? why do we sit still, and do nothing? or what is to be done? this now lies before us, this is to be considered and deliberated on:
for this man doth many miracles; this is owned, and could not be denied by them; and should have been a reason why they should have acknowledged him to have been the Messiah, and embraced him; whereas they used it as a reason, why they should think of, and concert some measures, to hinder and put a stop to the belief of him as such.
John Wesley
11:47 What do we? - What? Believe. Yea, but death yields to the power of Christ sooner than infidelity.
Robert Jamieson, A. R. Fausset and David Brown
11:47 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!
11:4811:48: Եթէ թողումք զնա այնպէս, ամենեքի՛ն հաւատան ՚ի նա. եւ գայցեն Հոռոմք՝ եւ բառնայցեն զազգս մեր եւ զտեղի[1852]։ [1852] Օրինակ մի. Եւ գայցեն Հռոմք եւ։
48. Եթէ նրան այնպէս թողնենք, ամէնքը կը հաւատան նրան, եւ հռոմէացիները կը գան ու կը վերացնեն մեր ազգն ու մեր սրբավայրը»:
48 Եթէ զանիկա այսպէս թողունք, ամէնքն ալ անոր պիտի հաւատան եւ Հռովմայեցիք պիտի գան ու կործանեն մեր սուրբ տեղն ու ազգը»։
Եթէ թողումք զնա այնպէս, ամենեքին հաւատան ի նա. եւ գայցեն Հոռոմք եւ բառնայցեն զազգս մեր եւ զտեղի:

11:48: Եթէ թողումք զնա այնպէս, ամենեքի՛ն հաւատան ՚ի նա. եւ գայցեն Հոռոմք՝ եւ բառնայցեն զազգս մեր եւ զտեղի[1852]։
[1852] Օրինակ մի. Եւ գայցեն Հռոմք եւ։
48. Եթէ նրան այնպէս թողնենք, ամէնքը կը հաւատան նրան, եւ հռոմէացիները կը գան ու կը վերացնեն մեր ազգն ու մեր սրբավայրը»:
48 Եթէ զանիկա այսպէս թողունք, ամէնքն ալ անոր պիտի հաւատան եւ Հռովմայեցիք պիտի գան ու կործանեն մեր սուրբ տեղն ու ազգը»։
zohrab-1805▾ eastern-1994▾ western am▾
11:4848: Если оставим Его так, то все уверуют в Него, и придут Римляне и овладеют и местом нашим и народом.
11:48  ἐὰν ἀφῶμεν αὐτὸν οὕτως, πάντες πιστεύσουσιν εἰς αὐτόν, καὶ ἐλεύσονται οἱ ῥωμαῖοι καὶ ἀροῦσιν ἡμῶν καὶ τὸν τόπον καὶ τὸ ἔθνος.
11:48. ἐὰν (If-ever) ἀφῶμεν (we-might-have-had-sent-off) αὐτὸν (to-it) οὕτως, (unto-the-one-this," πάντες ( all ) πιστεύσουσιν (they-shall-trust-of) εἰς (into) αὐτόν, (to-it,"καὶ (and) ἐλεύσονται ( they-shall-come ,"οἱ (the-ones) Ῥωμαῖοι ( Rhome-belonged ,"καὶ (and) ἀροῦσιν (they-shall-lift) ἡμῶν (of-us) καὶ (and) τὸν (to-the-one) τόπον (to-an-occasion) καὶ (and) τὸ (to-the-one) ἔθνος. (to-a-nation)
11:48. si dimittimus eum sic omnes credent in eum et venient Romani et tollent nostrum et locum et gentemIf we let him alone so, all will believe in him; and the Romans will come, and take away our place and nation.
48. If we let him thus alone, all men will believe on him: and the Romans will come and take away both our place and our nation.
11:48. If we leave him alone, in this way all will believe in him. And then the Romans will come and take away our place and our nation.”
11:48. If we let him thus alone, all [men] will believe on him: and the Romans shall come and take away both our place and nation.
If we let him thus alone, all [men] will believe on him: and the Romans shall come and take away both our place and nation:

48: Если оставим Его так, то все уверуют в Него, и придут Римляне и овладеют и местом нашим и народом.
11:48  ἐὰν ἀφῶμεν αὐτὸν οὕτως, πάντες πιστεύσουσιν εἰς αὐτόν, καὶ ἐλεύσονται οἱ ῥωμαῖοι καὶ ἀροῦσιν ἡμῶν καὶ τὸν τόπον καὶ τὸ ἔθνος.
11:48. si dimittimus eum sic omnes credent in eum et venient Romani et tollent nostrum et locum et gentem
If we let him alone so, all will believe in him; and the Romans will come, and take away our place and nation.
11:48. If we leave him alone, in this way all will believe in him. And then the Romans will come and take away our place and our nation.”
11:48. If we let him thus alone, all [men] will believe on him: and the Romans shall come and take away both our place and nation.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:48: All men will believe on him - If we permit him to work but a few more miracles like these two last (the cure of the blind man, and the resurrection of Lazarus) he will be universally acknowledged for the Messiah; the people will proclaim him king; and the Romans, who can suffer no government here but their own, will be so irritated that they will send their armies against us, and destroy our temple, and utterly dissolve our civil and ecclesiastical existence. Thus, under the pretense of the public good, these men of blood hide their hatred against Christ, and resolve to put him to death. To get the people on their side, they must give the alarm of destruction to the nation: if this man be permitted to live, we shall be all destroyed! Their former weapons will not now avail. On the subject of keeping the Sabbath, they had been already confounded; and his last miracles were so incontestable that they could no longer cry out, He is a deceiver.
Both our place and nation - Literally, this place, τον τοπον: but that the temple only is understood is dear from Act 6:13, Act 6:14; 2 Maccabees 1:14; 2:18; 3:18; 5:16, 17; 10:7; where it is uniformly called the place, or the holy place, because they considered it the most glorious and excellent place in the world. When men act in opposition to God's counsel, the very evils which they expect thereby to avoid will come upon them. They said, If we do not put Jesus to death, the Romans will destroy both our temple and nation. Now, it was because they put him to death that the Romans burnt and razed their temple to the ground, and put a final period to their political existence. See Mat 22:7; and the notes on chap. 24.
Albert Barnes: Notes on the Bible - 1834
11:48: All men - That is, all men among the Jews. The whole nation.
And the Romans shall come - They were then subject to the Romans - tributary and dependent. Whatever privileges they had they held at the will of the Roman emperor. They believed, or feigned to believe, that Jesus was intending to set up a temporal kingdom. As he claimed to be the Messiah, so they supposed, of course, that he designed to be a temporal prince, and they professed to believe that this claim was, in fact, hostility to the Roman emperor. They supposed that it would involve the nation in war if he was not arrested, and that the effect would be that they would be vanquished and destroyed. It was on this charge that they at last arraigned him before Pilate, Luk 23:2-3.
Will take away - This expression means to destroy, to ruin, to overthrow, Luk 8:12; Act 6:13-14.
Our place - This probably refers to the temple, Act 6:13-14. It was called "the place" by way of eminence, as being the chief or principal place on earth - being the seat of the special worship of God. This place was utterly destroyed by the Romans. See the notes at mat 24.
And nation - The nation or people of the Jews.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:48: we let: Act 5:28, Act 5:38-40
all: Joh 1:7; Luk 8:12, Luk 11:52; Th1 2:15, Th1 2:16
and the: Deut. 28:50-68; Dan 9:26, Dan 9:27; Zac 13:7, Zac 13:8, Zac 14:1, Zac 14:2; Mat 21:40-42, Mat 22:7; Mat 23:35-38, Mat 27:25; Luk 19:41-44, Luk 21:20-24, Luk 23:28-31
Geneva 1599
11:48 If we let him thus alone, all [men] will believe on him: and the Romans shall come and (h) take away both our place and nation.
(h) That is, take away from us by force: for at that time, though the high priest's authority was greatly lessened and weakened, yet there was some type of government left among the Jews.
John Gill
11:48 If we let him thus alone,.... Going about from place to place, teaching the people, and doing such miracles:
all men will believe on him; the whole nation will receive him as the Messiah, and proclaim him their king, and yield a cheerful obedience to all his commands:
the Romans will come; against us, with their powerful armies; interpreting the setting him up as Messiah, to be an instance of rebellion against Caesar, and his government:
and take away both our place and nation; that is, will destroy the temple, their holy place, the place of their religion and worship; and their city, the place of their habitation, and lay waste their country; and take away from them that little share of power and government they had, and strip them both of their civil and religious privileges: the Persic version renders it, "they will take away our place, and make a decree against our religion".
John Wesley
11:48 All men will believe - And receive him as the Messiah. And this will give such umbrage to the Romans that they will come and subvert both our place - Temple; and nation - Both our Church and state. Were they really afraid of this? Or was it a fair colour only? Certainly it was no more. For they could not but know, that he that raised the dead was able to conquer the Romans.
11:4911:49: Մի ոմն ՚ի նոցանէ՝ անուն Կայիափա, որ քահանայապե՛տ էր տարւոյն այնորիկ, ասէ ցնոսա. Դուք՝ ո՛չի՛նչ գիտէք,
49. Նրանցից մէկը՝ Կայիափա անունով, որ այդ տարուայ քահանայապետն էր, նրանց ասաց.
49 Անոնցմէ մէկը՝ Կայիափա անունով՝ որ այն տարուան քահանայապետն էր, ըսաւ անոնց.
Մի ոմն ի նոցանէ, անուն Կայիափա, որ քահանայապետ էր տարւոյն այնորիկ, ասէ ցնոսա. Դուք ոչինչ գիտէք:

11:49: Մի ոմն ՚ի նոցանէ՝ անուն Կայիափա, որ քահանայապե՛տ էր տարւոյն այնորիկ, ասէ ցնոսա. Դուք՝ ո՛չի՛նչ գիտէք,
49. Նրանցից մէկը՝ Կայիափա անունով, որ այդ տարուայ քահանայապետն էր, նրանց ասաց.
49 Անոնցմէ մէկը՝ Կայիափա անունով՝ որ այն տարուան քահանայապետն էր, ըսաւ անոնց.
zohrab-1805▾ eastern-1994▾ western am▾
11:4949: Один же из них, некто Каиафа, будучи на тот год первосвященником, сказал им: вы ничего не знаете,
11:49  εἷς δέ τις ἐξ αὐτῶν καϊάφας, ἀρχιερεὺς ὢν τοῦ ἐνιαυτοῦ ἐκείνου, εἶπεν αὐτοῖς, ὑμεῖς οὐκ οἴδατε οὐδέν,
11:49. εἷς (One) δέ (moreover) τις (a-one) ἐξ (out) αὐτῶν (of-them) Καιάφας, (a-Kaiafas,"ἀρχιερεὺς (a-first-sacreder-of) ὢν (being) τοῦ (of-the-one) ἐνιαυτοῦ (of-a-being-in-unto-it) ἐκείνου, (of-the-one-thither,"εἶπεν (it-had-said) αὐτοῖς (unto-them,"Ὑμεῖς (Ye) οὐκ (not) οἴδατε (ye-had-come-to-see) οὐδέν, (to-not-moreover-one,"
11:49. unus autem ex ipsis Caiaphas cum esset pontifex anni illius dixit eis vos nescitis quicquamBut one of them, named Caiphas, being the high priest that year, said to them: You know nothing.
49. But a certain one of them, Caiaphas, being high priest that year, said unto them, Ye know nothing at all,
11:49. Then one of them, named Caiaphas, since he was the high priest that year, said to them: “You do not understand anything.
11:49. And one of them, [named] Caiaphas, being the high priest that same year, said unto them, Ye know nothing at all,
And one of them, [named] Caiaphas, being the high priest that same year, said unto them, Ye know nothing at all:

49: Один же из них, некто Каиафа, будучи на тот год первосвященником, сказал им: вы ничего не знаете,
11:49  εἷς δέ τις ἐξ αὐτῶν καϊάφας, ἀρχιερεὺς ὢν τοῦ ἐνιαυτοῦ ἐκείνου, εἶπεν αὐτοῖς, ὑμεῖς οὐκ οἴδατε οὐδέν,
11:49. unus autem ex ipsis Caiaphas cum esset pontifex anni illius dixit eis vos nescitis quicquam
But one of them, named Caiphas, being the high priest that year, said to them: You know nothing.
11:49. Then one of them, named Caiaphas, since he was the high priest that year, said to them: “You do not understand anything.
11:49. And one of them, [named] Caiaphas, being the high priest that same year, said unto them, Ye know nothing at all,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
49: - 50: Более смелым решителем судьбы Христа явился Каиафа (см. Мф. 26:3; Лк. 3:2). Скрывая внутренние личные мотивы своего решения, он говорит, как будто бы руководствуясь только интересами общегосударственными. Для пользы всей иудейской народности нужно скорее покончить со Христом - вот основная мысль Каиафы.
Adam Clarke: Commentary on the Bible - 1831
11:49: Caiaphas being the high priest that same year - By the law of Moses, Exo 40:15, the office of high priest was for life, and the son of Aaron's race always succeeded his father. But at this time the high priesthood was almost annual: the Romans and Herod put down and raised up whom they pleased, and when they pleased, without attending to any other rule than merely that the person put in this office should be of the sacerdotal race. According to Josephus, Ant. xviii. c. 3, the proper name of this person was Joseph, and Caiaphas was his surname. He possessed the high priesthood for eight or nine years, and was deposed by Vitellius, governor of Judea. See on Luk 3:2 (note).
Ye know nothing - Of the perilous state in which ye stand.
Albert Barnes: Notes on the Bible - 1834
11:49: Caiaphas - See the notes at Luk 3:2.
Being high-Priest that same year - It is probable that the office of high priest was at first for life, if there was no conduct that rendered the person unworthy the office. In that case the incumbent was removed. Thus Abiathar was removed by Solomon, Kg1 2:27. Subsequently the kings, and especially the conquerors of Judea, claimed and exercised the right of removing the high priest at pleasure, so that, in the time of the Romans, the office was held but a short time. (See the Chronological Table.) Caiaphas held the office for about 10 years.
Ye know nothing at all - That is, you know nothing respecting the subject under consideration. You are fools to hesitate about so plain a case. It is probable that there was a party, even in the Sanhedrin, that was secretly in favor of Jesus as the Messiah. Of that party Nicodemus was certainly one. See Joh 3:1; Joh 7:50-51; Joh 11:45; Joh 12:42; "Among the chief rulers, also, many believed on him," etc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:49: Caiaphas: Joh 18:13, Joh 18:14; Luk 3:2; Act 4:6
Ye: Joh 7:48, Joh 7:49; Pro 26:12; Isa 5:20-23; Co1 1:20, Co1 2:6, Co1 3:18, Co1 3:19
Geneva 1599
11:49 (7) And one of them, [named] Caiaphas, being the high priest that same year, said unto them, Ye know nothing at all,
(7) The raging and angry company of the false church persuade themselves that they cannot be in safety, unless he is taken away, who alone upholds the Church. And the wisdom of the flesh judges in the same way in worldly affairs, which is governed by the spirit of giddiness or madness.
John Gill
11:49 And one of them, named Caiaphas,.... See Gill on Mt 26:3, See Gill on Lk 3:2, See Gill on Jn 18:13.
being the high priest that same year; the high priesthood originally was not annual, but for life; but towards the close of the second temple, it came into the hands of the king, to appoint who would to be high priest (o); and it became venal; it was purchased with money; insomuch that they changed the priesthood once a twelve month, and every year a new high priest was made (p) now this man being in such an high office, and a man of no conscience, and of bad principles, being a Sadducee, as seems from Acts 4:6, who denied the resurrection of the dead, and was unconcerned about a future state; and having no restraint upon him, in a bold, haughty, and blustering manner,
said unto them, ye know nothing at all; ye are a parcel of ignorant and stupid creatures, mere fools and idiots, to sit disputing and arguing, pro and con about such a fellow as this; what is to be done is obvious enough, and that is to take away this man's life, without any more ado; it matters not what he is, nor what he does; these are things that are not to be considered, they are out of the question; would you save the nation, destroy the man; things are come to this crisis, that either his life must go, or the nation perish; and which is most expedient, requires no time to debate about.
(o) Misn. Yebamot, c. 6. sect. 4. (p) T. Bab. Yoma, fol. 8. 2. Juchasin, fol. 139. 1.
John Wesley
11:49 That year - That memorable year, in which Christ was to die. It was the last and chief of Daniel's seventy weeks, the fortieth year before the destruction of Jerusalem, and was celebrated for various causes, in the Jewish history. Therefore that year is so peculiarly mentioned: Caiaphas was the high priest both before and after it. Ye know nothing - He reproves their slow deliberations in so clear a case.
11:5011:50: եւ ո՛չ բնաւ խորհել իսկ, թէ լա՛ւ է մեզ, զի ա՛յր մի մեռանիցի ՚ի վերայ ժողովրդեանս, եւ մի՛ ամենայն ազգս կորիցէ[1853]։ [1853] Ոմանք. Զի լաւ է մեզ եթէ այր մի։
50. «Դուք ոչինչ չգիտէք, ոչ իսկ խորհել էք, թէ մեզ համար[18] աւելի լաւ է, որ մէկ մարդ մեռնի ժողովրդի համար, քան թէ ամբողջ ազգը կորչի»:[18] 18 . Լաւագոյն յուն. բն. ունեն ձեզ համար:
50 «Դուք բան մը չէ՛ք գիտեր, չէ՛ք ալ խորհիր թէ աղէկ է մեզի՝ որ մարդ մը ժողովուրդին համար մեռնի ու բոլոր ազգը չկորսուի»։
եւ ոչ բնաւ խորհել իսկ, թէ լաւ է մեզ զի այր մի մեռանիցի ի վերայ ժողովրդեանս, եւ մի՛ ամենայն ազգս կորիցէ:

11:50: եւ ո՛չ բնաւ խորհել իսկ, թէ լա՛ւ է մեզ, զի ա՛յր մի մեռանիցի ՚ի վերայ ժողովրդեանս, եւ մի՛ ամենայն ազգս կորիցէ[1853]։
[1853] Ոմանք. Զի լաւ է մեզ եթէ այր մի։
50. «Դուք ոչինչ չգիտէք, ոչ իսկ խորհել էք, թէ մեզ համար[18] աւելի լաւ է, որ մէկ մարդ մեռնի ժողովրդի համար, քան թէ ամբողջ ազգը կորչի»:
[18] 18 . Լաւագոյն յուն. բն. ունեն ձեզ համար:
50 «Դուք բան մը չէ՛ք գիտեր, չէ՛ք ալ խորհիր թէ աղէկ է մեզի՝ որ մարդ մը ժողովուրդին համար մեռնի ու բոլոր ազգը չկորսուի»։
zohrab-1805▾ eastern-1994▾ western am▾
11:5050: и не подумаете, что лучше нам, чтобы один человек умер за людей, нежели чтобы весь народ погиб.
11:50  οὐδὲ λογίζεσθε ὅτι συμφέρει ὑμῖν ἵνα εἷς ἄνθρωπος ἀποθάνῃ ὑπὲρ τοῦ λαοῦ καὶ μὴ ὅλον τὸ ἔθνος ἀπόληται.
11:50. οὐδὲ (not-moreover) λογίζεσθε ( ye-forthee-to ) ὅτι (to-which-a-one) συμφέρει (it-beareth-together) ὑμῖν (unto-ye) ἵνα (so) εἷς (one) ἄνθρωπος (a-mankind) ἀποθάνῃ (it-might-have-died-off) ὑπὲρ (over) τοῦ (of-the-one) λαοῦ (of-a-people,"καὶ (and) μὴ (lest) ὅλον (whole) τὸ (the-one) ἔθνος (a-nation) ἀπόληται . ( it-might-have-had-destructed-off )
11:50. nec cogitatis quia expedit nobis ut unus moriatur homo pro populo et non tota gens pereatNeither do you consider that it is expedient for you that one man should die for the people and that the whole nation perish not.
50. nor do ye take account that it is expedient for you that one man should die for the people, and that the whole nation perish not.
11:50. Nor do you realize that it is expedient for you that one man should die for the people, and that the entire nation should not perish.”
11:50. Nor consider that it is expedient for us, that one man should die for the people, and that the whole nation perish not.
Nor consider that it is expedient for us, that one man should die for the people, and that the whole nation perish not:

50: и не подумаете, что лучше нам, чтобы один человек умер за людей, нежели чтобы весь народ погиб.
11:50  οὐδὲ λογίζεσθε ὅτι συμφέρει ὑμῖν ἵνα εἷς ἄνθρωπος ἀποθάνῃ ὑπὲρ τοῦ λαοῦ καὶ μὴ ὅλον τὸ ἔθνος ἀπόληται.
11:50. nec cogitatis quia expedit nobis ut unus moriatur homo pro populo et non tota gens pereat
Neither do you consider that it is expedient for you that one man should die for the people and that the whole nation perish not.
11:50. Nor do you realize that it is expedient for you that one man should die for the people, and that the entire nation should not perish.”
11:50. Nor consider that it is expedient for us, that one man should die for the people, and that the whole nation perish not.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:50: Nor consider - Ye talk more at random than according to reason, and the exigencies of the case. There is a various reading here in some MSS. that should be noticed. Instead of ουδε διαλογιζεσθε, which we translate, ye do not consider, and which properly conveys the idea of conferring, or talking together, ουδε λογιζεσθε, neither do ye reason or consider rightly, is the reading of ABDL, three others, and some of the primitive fathers. Griesbach, by placing it in his inner margin, shows that he thinks it bids fair to be the true reading. Dr. White thinks that this reading is equal, and probably preferable, to that in the text: Lectio aequalis, forsitan praeferenda receptae.
That one man should die for the people - In saying these remarkable words, Caiaphas had no other intention than merely to state that it was better to put Jesus to death than to expose the whole nation to ruin on his account. His maxim was, it is better to sacrifice one man than a whole nation. In politics nothing could be more just than this; but there are two words to be spoken to it:
First, The religion of God says, we must not do evil that good may come: Rom 3:8.
Secondly, It is not certain that Christ will be acknowledged as king by all the people; nor that he will make any insurrection against the Romans; nor that the Romans will, on his account, ruin the temple, the city, and the nation. This Caiaphas should have considered. A person should be always sure of his premises before he attempts to draw any conclusion from them. See Calmet. This saying was proverbial among the Jews: see several instances of it in Schoettgen.
Albert Barnes: Notes on the Bible - 1834
11:50: It is expedient for us - It is better for us. Literally, "It is profitable for us."
That one man should die - Jesus they regarded as promoting sedition, and as exposing the nation, if he was successful, to the vengeance of the Romans, Joh 11:48. If he was put to death they supposed the people would be safe. This is all, doubtless, that he meant by his dying for the people. He did not himself intend to speak of his dying as an atonement or a sacrifice; but his words might also express that, and, though he was unconscious of it, he was expressing a real truth. In the sense in which he intended it there was no truth in the observation, nor occasion for it, but in the sense which the words might convey there was real and most important truth. It was expedient, it was infinitely desirable, that Jesus should die for that people, and for all others, to save them from perishing.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:50: Joh 11:48, Joh 18:14, Joh 19:12; Luk 24:46; Rom 3:8
John Gill
11:50 Nor consider that it is expedient for us,.... Priests, Levites, Pharisees, the sanhedrim, and ecclesiastical rulers of the people; who, as Caiaphas apprehended, must suffer in their characters and revenues, must quit their honourable and gainful posts and places, if Jesus went on and succeeded at this rate: wherefore it was most expedient and advantageous for them, which was the main thing to be considered in such a council, so he thought it was,
that one man should die for the people, and that the whole nation perish not; he proceeded entirely upon this political principle, that a public good ought to be preferred to a private one; that it was no matter what the man was, whether innocent or not; common prudence, and the public safety of the nation, required him to fall a sacrifice, rather than the Romans should be exasperated and provoked to such a degree, as to threaten the utter ruin and destruction of the whole nation.
John Wesley
11:50 It is expedient that one man should die for the people - So God overruled his tongue, for he spake not of himself, by his own spirit only, but by the spirit of prophecy. And thus he gave unawares as clear a testimony to the priestly, as Pilate did to the kingly office of Christ.
11:5111:51: Զայս՝ ո՛չ յանձնէ ինչ ասաց, այլ քանզի քահանայապե՛տ էր տարւոյն այնորիկ, մարգարեացա՛ւ՝ եթէ մեռանելո՛ց էր Յիսուս ՚ի վերայ ազգին[1854]. [1854] Ոմանք. Այլ զի քահանայապետ էր... թէ մեռանելոց էր։
51. Այս բանը նա ինքն իրենից չասաց, այլ, քանի որ այդ տարուայ քահանայապետն էր, մարգարէացաւ, որ Յիսուս մեռնելու էր ազգի համար:
51 Բայց այս բանը ո՛չ թէ ինքնիրմէ ըսաւ հապա այն տարուան քահանայապետը ըլլալով, մարգարէացաւ թէ Յիսուս ազգին համար պիտի մեռնէր.
Զայս ոչ յանձնէ ինչ ասաց, այլ զի քահանայապետ էր տարւոյն այնորիկ, մարգարէացաւ եթէ մեռանելոց էր Յիսուս ի վերայ ազգին:

11:51: Զայս՝ ո՛չ յանձնէ ինչ ասաց, այլ քանզի քահանայապե՛տ էր տարւոյն այնորիկ, մարգարեացա՛ւ՝ եթէ մեռանելո՛ց էր Յիսուս ՚ի վերայ ազգին[1854].
[1854] Ոմանք. Այլ զի քահանայապետ էր... թէ մեռանելոց էր։
51. Այս բանը նա ինքն իրենից չասաց, այլ, քանի որ այդ տարուայ քահանայապետն էր, մարգարէացաւ, որ Յիսուս մեռնելու էր ազգի համար:
51 Բայց այս բանը ո՛չ թէ ինքնիրմէ ըսաւ հապա այն տարուան քահանայապետը ըլլալով, մարգարէացաւ թէ Յիսուս ազգին համար պիտի մեռնէր.
zohrab-1805▾ eastern-1994▾ western am▾
11:5151: Сие же он сказал не от себя, но, будучи на тот год первосвященником, предсказал, что Иисус умрет за народ,
11:51  τοῦτο δὲ ἀφ᾽ ἑαυτοῦ οὐκ εἶπεν, ἀλλὰ ἀρχιερεὺς ὢν τοῦ ἐνιαυτοῦ ἐκείνου ἐπροφήτευσεν ὅτι ἔμελλεν ἰησοῦς ἀποθνῄσκειν ὑπὲρ τοῦ ἔθνους,
11:51. Τοῦτο (To-the-one-this) δὲ (moreover) ἀφ' (off) ἑαυτοῦ (of-self) οὐκ (not) εἶπεν, (it-had-said,"ἀλλὰ (other) ἀρχιερεὺς (a-first-sacreder-of) ὢν (being) τοῦ (of-the-one) ἐνιαυτοῦ (of-a-being-in-unto-it) ἐκείνου (of-the-one-thither,"ἐπροφήτευσεν (it-declared-before-of) ὅτι (to-which-a-one) ἔμελλεν (it-was-impending,"Ἰησοῦς (an-Iesous,"ἀποθνήσκειν (to-die-off) ὑπὲρ (over) τοῦ (of-the-one) ἔθνους, (of-a-nation,"
11:51. hoc autem a semet ipso non dixit sed cum esset pontifex anni illius prophetavit quia Iesus moriturus erat pro genteAnd this he spoke not of himself: but being the high priest of that year, he prophesied that Jesus should die for the nation.
51. Now this he said not of himself: but being high priest that year, he prophesied that Jesus should die for the nation;
11:51. Yet he did not say this from himself, but since he was the high priest that year, he prophesied that Jesus would die for the nation.
11:51. And this spake he not of himself: but being high priest that year, he prophesied that Jesus should die for that nation;
And this spake he not of himself: but being high priest that year, he prophesied that Jesus should die for that nation:

51: Сие же он сказал не от себя, но, будучи на тот год первосвященником, предсказал, что Иисус умрет за народ,
11:51  τοῦτο δὲ ἀφ᾽ ἑαυτοῦ οὐκ εἶπεν, ἀλλὰ ἀρχιερεὺς ὢν τοῦ ἐνιαυτοῦ ἐκείνου ἐπροφήτευσεν ὅτι ἔμελλεν ἰησοῦς ἀποθνῄσκειν ὑπὲρ τοῦ ἔθνους,
11:51. hoc autem a semet ipso non dixit sed cum esset pontifex anni illius prophetavit quia Iesus moriturus erat pro gente
And this he spoke not of himself: but being the high priest of that year, he prophesied that Jesus should die for the nation.
11:51. Yet he did not say this from himself, but since he was the high priest that year, he prophesied that Jesus would die for the nation.
11:51. And this spake he not of himself: but being high priest that year, he prophesied that Jesus should die for that nation;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
51: - 52: По замечанию евангелиста, Каиафа эти слова произнес не только по своему личному ограниченному соображению, а, вопреки своему желанию, явился в этом случае пророком, предсказав, что Христос умрет за народ, т. е. во благо народа, чтобы, так сказать, доставить народу истинное благо, - искупление от грехов, которое могло быть приобретено только смертию Христа.

Евангелист рассматривает слова Каиафы как пророчество потому, что Каиафа в тот год был первосвященником. Это замечание евангелиста толкуют различно. Одни думают, что евангелист считал первосвященника органом божественного откровения и выражение "в тот год" понимают в смысле общего определения "в это время". Другие же полагают, что евангелист не мог не знать, что во втором храме не было уже урима и туммима, посредством которых первосвященник узнавал волю Божию и являлся, таким образом, органом божественного откровения. По мнению этих толкователей, Иоанн рассматривал Каиафу как приносителя жертвы в праздник очищения. В этот праздник ему предстояло принести жертву за грехи всего народа, и Бог таинственным внушением указал ему истинную жертву, какая должна очистить грехи народа и всего человеческого рода (рассеянных чад Божиих). Такой жертвой и должен был явиться Христос. Из двух этих толкований более естественным представляется первое. Если же Каиафа и не имел урима и туммима, то все же он был в глазах Иоанна представителем Церкви Божией, жизнь которой в то время еще не окончилась, и следов., он мог служить, даже вопреки своему желанию, орудием божественного откровения, каким и явился в настоящий раз. Пусть его пророчество осталось непонятым членами Синедриона, к которым он обратился с речью - все же это стало известным и впоследствии приводилось, очевидно, в христианских общинах как доказательство того, что искупительная смерть Христа была предвозвещена устами и представителя иудейской Церкви.
Adam Clarke: Commentary on the Bible - 1831
11:51: This spake he not of himself - Wicked and worthless as he was, God so guided his tongue that, contrary to his intention, he pronounced a prophecy of the death of Jesus Christ.
I have already remarked that the doctrine of a vicarious atonement had gained, long before this time, universal credit in the world. Words similar to these of Caiaphas are, by the prince of all the Roman poets, put in the mouth of Neptune, when promising Venus that the fleet of Aeneas should be preserved, and his whole crew should be saved, one only excepted, whose death he speaks of in these remarkable words: -
"Unum pro multis dabitar caput."
"One life shall fall, that many may be saved."
Which victim the poet informs us was Palinurus, the pilot of Aeneas's own ship, who was precipitated into the deep by a Divine influence. See Virg. Aen. v. l. 815, etc.
There was no necessity for the poet to have introduced this account. It was no historic fact, nor indeed does it tend to decorate the poem. It even pains the reader's mind; for, after suffering so much in the sufferings of the pious hero and his crew, he is at once relieved by the interposition of a god, who promises to allay the storm, disperse the clouds, preserve the fleet, and the lives of the men; but, - one must perish! The reader is again distressed, and the book ominously closes with the death of the generous Palinurus, who strove to the last to be faithful to his trust, and to preserve the life of his master and his friend. Why then did the poet introduce this? Merely, as it appears to me, to have the opportunity of showing in a few words his religious creed, on one of the most important doctrines in the world; and which the sacrificial system of Jews and Gentiles proves that all the nations of the earth credited.
As Caiaphas was high priest, his opinion was of most weight with the council; therefore God put these words in his mouth rather than into the mouth of any other of its members. It was a maxim among the Jews that no prophet ever knew the purport of his own prophecy, Moses and Isaiah excepted. They were in general organs by which God chose to speak.
Albert Barnes: Notes on the Bible - 1834
11:51: Not of himself - Though he uttered what proved to be a true prophecy, yet it was accomplished in a way which he did not intend He had a wicked design. He was plotting murder and crime. Yet, wicked as he was, and little as he intended it, God so ordered it that he delivered a most precious truth respecting the atonement. Remark:
1. God may fulfill the words of the wicked in a manner which they do not wish or intend.
2. He may make even their malice and wicked plots the very means of accomplishing his purposes. What they regard as the fulfillment of their plans God may make the fulfillment of his, yet so as directly to overthrow their designs, and prostrate them in ruin.
3. Sinners should tremble and be afraid when they lay plans against God, or seek to do unjustly to others.
Being high priest that year - It is not to be supposed that Caiaphas was a true prophet, or was conscious of the meaning which John has affixed to his words; but his words express the truth about the atonement of Jesus, and John records it as a remarkable circumstance that the high priest of the nation should unwittingly deliver a sentiment which turned out to be the truth about the death of Jesus. Great importance was attached to the opinion of the high priest by the Jews, because it was by him that the judgment by Urim and Thummim was formerly declared in cases of importance and difficulty, Num 27:21. It is not certain or probable that the high priest ever was endowed with the gift of prophecy; but he sustained a high office, the authority of his name was great, and it was thence remarkable that he uttered a declaration which the result showed to be true, though not in the sense that he intended.
He prophesied - He uttered words which proved to be prophetic; or he expressed at that time a sentiment which turned out to be true. It does not mean that he was inspired, or that he deserved to be ranked among the true prophets; but his words were such that they accurately expressed a future event. The word "prophecy" is to be taken here not in the strict sense, but in a sense which is not uncommon in the sacred writers. Act 21:9; "and the same man had four daughters, virgins, which did prophesy." See the Rom 12:6 note; Co1 14:1 note; compare Mat 26:68; Luk 22:64.
That Jesus should die - Die in the place of men, or as an atonement for sinners. This is evidently the meaning which John attaches to the words.
For that nation - For the Jews. As a sacrifice for their sins. In no other sense whatever could it be said that he died for them. His death, so far from saving them in the sense in which the high priest understood it, was the very occasion of their destruction. They invoked the vengeance of God when they said, "His blood be on us and on our children" Mat 27:25, and all these calamities came upon them because they would not come to him and be saved - that is, because they rejected him and put him to death, Mat 23:37-39.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:51: being: Exo 28:30; Jdg 20:27, Jdg 20:28; Sa1 23:9, Sa1 28:6
he prophesied: Num 22:28, Num 24:2, Num 24:14-25; Mat 7:22, Mat 7:23; Co1 13:2; Pe2 2:15-17
that Jesus: Joh 10:15; Isa 53:5-8; Dan 9:26; Mat 20:28; Rom 3:25, Rom 3:26; Co2 5:21; Gal 3:13; Gal 4:4, Gal 4:5; Pe1 2:24, Pe1 3:18
Geneva 1599
11:51 (8) And this spake he not of himself: but being high priest that year, he prophesied that Jesus should die for that nation;
(8) Christ sometimes turns the tongues, even of the wicked, so that even in cursing they bless.
John Gill
11:51 And this spake he not of himself,.... Not of his own devising and dictating, but by the Spirit of God; as a wicked man sometimes may, and as Balaam did; the Spirit of God dictated the words unto him, and put them into his mouth; nor did he use them in the sense, in which the Holy Ghost designed them:
but being high priest that year; by his office he was the oracle of God, and was so esteemed by the people, and therefore a proper person to be made use of in this way; and especially being high priest that year, in which the priesthood was to be changed, and vision and prophecy to be sealed up:
he prophesied; though he did not know he did, as did Pharaoh, Ex 10:28, and the people of the Jews, Mt 27:25.
That Jesus should die for that nation; these words, with what follows in the next verse, are the words of the evangelist, interpreting the prophecy of Caiaphas, according to the sense of the Holy Ghost that Jesus should die, which was contrary to a notion the Jews had imbibed, concerning the Messiah; see Jn 12:34. But Jesus the true Messiah must die; this was determined in the counsel of God, agreed to by Christ in the covenant of grace, foretold by the prophets from the beginning of the world, typified by sacrifices and other things, under the former dispensation, predicted by Christ himself, and accordingly came to pass; and upon the above accounts was necessary, as well as for the salvation of his people, who otherwise must have perished; and yet was free and voluntary in him, and a strong expression, and a demonstrative proof of his love to them: and not only this prophecy declared, that Jesus should die, but that he should die for that nation, for the nation of the Jews; not for every individual in it, for all of them were not saved by him; some received him not; they rejected him as the Messiah, Saviour, and Redeemer, and died in their sins; but for all the elect of God among them, the sheep of the house of Israel, to whom he was sent, and whom he came to seek and save; and whom he blessed, by turning them away from their iniquities, and by taking away their iniquities from them: and moreover, this prophecy suggests, that Jesus was to die, not merely as a martyr, to confirm with his blood the doctrine he preached, nor only as an example of courage, meekness, patience, and love, but for, or in the room and stead of his people, as their surety; giving his life a ransom and himself a sacrifice to the justice of God, for them; there by fulfilling the law and satisfying it, and appeasing the wrath of God on their account.
Robert Jamieson, A. R. Fausset and David Brown
11:51 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.
11:5211:52: եւ ո՛չ ՚ի վերայ ազգին միայն, այլ զի եւ զորդի՛սն Աստուծոյ զցրուեալսն ժողովեսցէ ՚ի մի։
52. Եւ ոչ միայն ազգի համար, այլ՝ որպէսզի նաեւ Աստծու ցրուած որդիներին ի մի հաւաքի:
52 Եւ ո՛չ միայն ազգին համար, հապա որպէս զի Աստուծոյ ցիրուցան եղած որդիներն ալ մէկտեղ ժողվէ։
եւ ոչ ի վերայ ազգին միայն, այլ զի եւ զորդիսն Աստուծոյ զցրուեալսն ժողովեսցէ ի մի:

11:52: եւ ո՛չ ՚ի վերայ ազգին միայն, այլ զի եւ զորդի՛սն Աստուծոյ զցրուեալսն ժողովեսցէ ՚ի մի։
52. Եւ ոչ միայն ազգի համար, այլ՝ որպէսզի նաեւ Աստծու ցրուած որդիներին ի մի հաւաքի:
52 Եւ ո՛չ միայն ազգին համար, հապա որպէս զի Աստուծոյ ցիրուցան եղած որդիներն ալ մէկտեղ ժողվէ։
zohrab-1805▾ eastern-1994▾ western am▾
11:5252: и не только за народ, но чтобы и рассеянных чад Божиих собрать воедино.
11:52  καὶ οὐχ ὑπὲρ τοῦ ἔθνους μόνον ἀλλ᾽ ἵνα καὶ τὰ τέκνα τοῦ θεοῦ τὰ διεσκορπισμένα συναγάγῃ εἰς ἕν.
11:52. καὶ (and) οὐχ (not) ὑπὲρ (over) τοῦ (of-the-one) ἔθνους (of-a-nation) μόνον, (to-alone,"ἀλλ' (other) ἵνα (so) καὶ (and) τὰ (to-the-ones) τέκνα (to-producees) τοῦ (of-the-one) θεοῦ (of-a-Deity) τὰ (to-the-ones) διεσκορπισμένα (to-having-had-come-to-be-scattered-through-to) συναγάγῃ (it-might-have-had-led-together) εἰς (into) ἕν. (to-one)
11:52. et non tantum pro gente sed et ut filios Dei qui erant dispersi congregaret in unumAnd not only for the nation, but to gather together in one the children of God that were dispersed.
52. and not for the nation only, but that he might also gather together into one the children of God that are scattered abroad.
11:52. And not only for the nation, but in order to gather together as one the children of God who have been dispersed.
11:52. And not for that nation only, but that also he should gather together in one the children of God that were scattered abroad.
And not for that nation only, but that also he should gather together in one the children of God that were scattered abroad:

52: и не только за народ, но чтобы и рассеянных чад Божиих собрать воедино.
11:52  καὶ οὐχ ὑπὲρ τοῦ ἔθνους μόνον ἀλλ᾽ ἵνα καὶ τὰ τέκνα τοῦ θεοῦ τὰ διεσκορπισμένα συναγάγῃ εἰς ἕν.
11:52. et non tantum pro gente sed et ut filios Dei qui erant dispersi congregaret in unum
And not only for the nation, but to gather together in one the children of God that were dispersed.
11:52. And not only for the nation, but in order to gather together as one the children of God who have been dispersed.
11:52. And not for that nation only, but that also he should gather together in one the children of God that were scattered abroad.
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Adam Clarke: Commentary on the Bible - 1831
11:52: And not for that nation only, etc. - These, and the preceding words in Joh 11:51, are John's explication of what was prophetic in the words of Caiaphas: as if John had said, He is indeed to die for the sins of the Jewish nation, but not for theirs alone, but for the sins of the whole world: see his own words afterwards, Jo1 2:1, Jo1 2:2.
Gather together in one - That he should collect into one body; - form one Church out of the Jewish and Gentile believers.
Children of God that were scattered abroad - Probably John only meant the Jews who were dispersed among all nations since the conquest of Judea by the Romans; and these are called the dispersed, Joh 7:35, and Jam 1:1; and it is because he refers to these only, that he terms them here, the children of God, which was an ancient character of the Jewish people: see Deu 32:5; Isa 43:6; Isa 45:11; Jer 32:1. Taking his words in this sense, then his meaning is this: that Christ was to die, not only for the then inhabitants of Judea, but for all the Jewish race wheresoever scattered; and that the consequence would be, that they should be all collected from their various dispersions, and made one body. This comports with the predictions of St. Paul: Romans 11:1-32. This probably is the sense of the passage; and though, according to this interpretation, the apostle may seem to confine the benefits of Christ's death to the Jewish people only, yet we find from the passage already quoted from his first epistle, that his views of this subject were afterwards very much extended; and that he saw that Jesus Christ was not only a propitiation for their sins (the Jews) but for the sins of the whole world: see his 1st epistle, Jo1 2:2. All the truths of the Gospel were not revealed at once, even to the apostles themselves.
Albert Barnes: Notes on the Bible - 1834
11:52: Should gather together in one - All his chosen among the Jews and Gentiles. See Joh 10:16.
The children of God - This is spoken not of those who were then Christians, but of all whom God should bring to him; all who would be, in the mercy of God, called, chosen, sanctified among all nations, Joh 10:16.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:52: not: Joh 1:29, Joh 12:32; Psa 22:15, Psa 22:27, Psa 72:19; Isa 49:6; Luk 2:32; Rom 3:29; Jo1 2:2; Rev 5:9, Rev 7:9, Rev 7:10
gather: Joh 10:16; Gen 49:10; Psa 102:22, Psa 102:23; Isa 11:10-12, Isa 49:18, Isa 55:5, Isa 56:8, Isa 60:4; Mat 25:31-34; Eph 1:9, Eph 1:10, Eph 2:14-22; Col 1:20-23
the children: Hos 1:10; Act 18:10; Rom 4:17, Rom 8:29, Rom 8:30, Rom 9:25, Rom 9:26; Eph 1:5, Eph 3:11; Th2 2:13, Th2 2:14
that were: Eze 11:16, Eze 11:17, Eze 34:12; Eph 2:14-17; Jam 1:1; Pe1 1:1
Geneva 1599
11:52 And not for that nation only, but that also he should gather together in one the children of God that (i) were scattered abroad.
(i) For they were not gathered together in one country, as the Jews were, but were to be gathered from all quarters, from the east to the west.
John Gill
11:52 And not for that nation only,.... For though Christ, as prophet, was sent to the Jews only, and was the minister of the circumcision, yet as a priest he did not die for them only, but for the Gentiles also; even for the whole mystical Israel of God all the world over, whether among Jews or Gentiles; see 1Jn 2:2.
But that also he should gather together in one, the children of God that were scattered abroad; by which may be meant, not only the elect of God among the Jews, who were scattered amidst the nations of the world, for whom Christ died, and to whom the Gospel was in the first place sent, and who were gathered together into a Gospel church state; see Jn 7:35; but rather the elect of God among the Gentiles, called "the children of God", in opposition to a notion of the Jews, who took this character to themselves, on account of their national adoption, and denied it to the Gentiles, reckoning them no other than as dogs; and because they were the children of God by special adoption, in divine, predestination, and in the covenant of grace; and were so considered, when given to Christ, who looked upon them as in this relation, when he assumed their nature, and died in their room and stead; and not merely because they would hereafter appear to be the children of God in regeneration, and by faith in Christ Jesus, and have the witnessings of the Spirit that they were so; and much less because they had a fitness and disposition to be the children of God, since they were by nature as others, children of wrath: and these are said to be "scattered abroad", both from God, as they were by the fall, and by their own transgressions; which separated between God and them, and set them at a distance from him; for in their nature head, and nature state, they are afar off from him, and from one another; which may regard not only distance of place, being scattered about in the several parts of the world, but their disagreement in mind and judgment, in religion and manners; every one pursuing his own way, going astray like lost sheep: now Christ died for them, in order to bring them nigh to God, to the one true and living God; and to gather them together under one head, himself, their common head; by whom they were represented in his crucifixion, burial, and resurrection; and to make them one body, and bring them into one fold, into one church state here, and at last to one place, to heaven, there to be for ever with him; and so the Persic version renders it, "that he might gather them into one place": and in this, the red heifer was a type of Christ; whose blood was sprinkled directly before the tabernacle of the congregation, and without the camp; and which was done, as a Jewish writer says (q),
"to call to mind the design of the heifer, which was to bring "those that were afar off", from the camp of the Shekinah, to be near unto it.''
(q) Abarbinel in Lev. xix. 3, 4.
John Wesley
11:52 But that, he might gather into one - Church, all the children of God that were scattered abroad - Through all ages and nations.
Robert Jamieson, A. R. Fausset and David Brown
11:52 and not for that nation only, &c.--These are the Evangelist's words, not Caiaphas'.
11:5311:53: Ապա յա՛յնմ օրէ խորհուրդ արարին՝ զի սպանցե՛ն զնա։
53. Ապա այն օրուանից խորհուրդ արեցին, որ նրան սպանեն:
53 Այն օրէն յետոյ որոշեցին, որ սպաննեն զանիկա։
Ապա յայնմ օրէ խորհուրդ արարին զի սպանցեն զնա:

11:53: Ապա յա՛յնմ օրէ խորհուրդ արարին՝ զի սպանցե՛ն զնա։
53. Ապա այն օրուանից խորհուրդ արեցին, որ նրան սպանեն:
53 Այն օրէն յետոյ որոշեցին, որ սպաննեն զանիկա։
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11:5353: С этого дня положили убить Его.
11:53  ἀπ᾽ ἐκείνης οὗν τῆς ἡμέρας ἐβουλεύσαντο ἵνα ἀποκτείνωσιν αὐτόν.
11:53. Ἀπ' (Off) ἐκείνης (of-the-one-thither) οὖν (accordingly) τῆς (of-the-one) ἡμέρας (of-a-day) ἐβουλεύσαντο ( they-purposed-of ) ἵνα (so) ἀποκτείνωσιν (they-might-have-killed-off) αὐτόν. (to-it)
11:53. ab illo ergo die cogitaverunt ut interficerent eumFrom that day therefore they devised to put him to death.
53. So from that day forth they took counsel that they might put him to death.
11:53. Therefore, from that day, they planned to put him to death.
11:53. Then from that day forth they took counsel together for to put him to death.
Then from that day forth they took counsel together for to put him to death:

53: С этого дня положили убить Его.
11:53  ἀπ᾽ ἐκείνης οὗν τῆς ἡμέρας ἐβουλεύσαντο ἵνα ἀποκτείνωσιν αὐτόν.
11:53. ab illo ergo die cogitaverunt ut interficerent eum
From that day therefore they devised to put him to death.
11:53. Therefore, from that day, they planned to put him to death.
11:53. Then from that day forth they took counsel together for to put him to death.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
53: - 54: Члены Синедриона единогласно положили умертвить Христа, но мер для приведения этого решения в исполнение еще не выработали. Между тем, Господь удалился из Иудеи именно из Вифании в маленький городок северной Иудеи - Ефраим, находившийся в пяти римских милях к востоку от Вефиля (некоторые кодексы читают вместо "Ефраим" слово "Самфурин" - то же, что "Сепфорис", городок Галилеи, - но чтение "Ефраим" имеет за себя более свидетельств). Об Ефраиме упоминается в 2Пар. 13:19, и Нав. 15:19, как о городе в колене Вениаминовом. Это место находилось поблизости к пустыне, о которой упоминается в кн. Иисуса Навина (16:1), Христос избрал его, вероятно, ввиду того, что отсюда в случае опасности легко было уйти в пустыню.

По замечанию архиепископа Иннокентия, "величественная суровость местоположения, вид безмолвной природы (Христос всегда любил обращать на нее внимание) совершенно согласовались с предметами, коими занята была душа Иисусова. Если ученики Его проразумевали и предчувствовали важность наступающих событий, то и для них дни, проведенные в Ефраиме были днями размышления, молитв и тайных великих ожиданий. Евангелист не сказывает, чтобы Христос чему-нибудь поучал теперь Своих учеников. Ефраимское уединение, кажется, было посвящено Им более Себе Самому, нежели ученикам. Впрочем, ближайшее обхождение с Учителем, воспоминание о всем происшедшем, особенно о последних событиях, были сами по себе уже весьма поучительны" (т. 9, с. 40). К этому мы прибавим, что апостолам, конечно, было уже известно решение Синедриона умертвить их Учителя, и это служило для них, конечно, главным предметом разговоров.
Adam Clarke: Commentary on the Bible - 1831
11:53: They took counsel together - Συνεβουλευσαντο, they were of one accord in the business, and had fully made up their minds on the subject; and they waited only for a proper opportunity to put him to death.
Albert Barnes: Notes on the Bible - 1834
11:53: They took counsel - The judgment of the high priest silenced opposition, and they began to devise measures to put him to death without exciting tumult among the people. Compare Mat 26:5.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:53: from: Neh 4:16, Neh 13:21; Psa 113:2; Mat 16:21, Mat 22:46
they: Joh 11:47; Psa 2:2, Psa 31:13, Psa 71:10; Mar 3:6; Act 5:33, Act 9:23
put: Joh 12:10; Psa 109:4, Psa 109:5; Jer 38:4, Jer 38:15; Mat 26:59; Mar 14:1
John Gill
11:53 Then from that day forth,.... Caiaphas's reasoning appeared so good, and his advice so agreeable, that it was at once, and generally assented to, except by one or two, as Nicodemus, and Joseph of Arimathea; that ever after this,
they took counsel together; at certain times, and that very often, and agreed in their counsel,
for to put him to death; this they resolved upon, before there was any legal process, before any crime was charged upon him, or any proof given, or he was heard what he had to say for himself; so highly approved of was Caiaphas's motion, to put him to death, right or wrong, whether he was innocent or not; that they had nothing to do, but to consult of ways and means of getting him into their hands, and of taking away his life in a manner, as would he most for their own credit among the people, and to his shame and disgrace, and at the most proper and suitable time.
Robert Jamieson, A. R. Fausset and David Brown
11:53 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.
11:5411:54: Եւ Յիսուս այնուհետեւ ո՛չ եթէ համարձակ շրջէր ՚ի մէջ Հրէիցն. այլ գնա՛ց անտի յերկիր մի՝ որ մե՛րձ էր յանապատ, ՚ի քաղաք մի՝ որում անո՛ւն էր Եփրայիմ, եւ ա՛նդ լինէր աշակերտօքն հանդերձ։ զէ
54. Եւ Յիսուս այնուհետեւ այլեւս համարձակ չէր շրջում հրեաների մէջ, այլ այնտեղից գնաց մի շրջան, որ մօտ էր անապատին. գնաց մի քաղաք, որի անունն էր Եփրայիմ, եւ իր աշակերտների հետ այդտեղ էր մնում:
54 Ուստի Յիսուս ա՛լ համարձակ չէր պտըտեր Հրեաներուն մէջ, հապա անկէ անապատին մօտ տեղ մը գնաց, քաղաք մը, որուն անունը Եփրայիմ էր ու իր աշակերտներուն հետ մէկտեղ հոն կեցաւ։
Եւ Յիսուս այնուհետեւ ոչ եթէ համարձակ շրջէր ի մէջ Հրէիցն, այլ գնաց անտի յերկիր մի որ մերձ էր յանապատ, ի քաղաք մի որում անուն էր Եփրայիմ, եւ անդ լինէր աշակերտօքն հանդերձ:

11:54: Եւ Յիսուս այնուհետեւ ո՛չ եթէ համարձակ շրջէր ՚ի մէջ Հրէիցն. այլ գնա՛ց անտի յերկիր մի՝ որ մե՛րձ էր յանապատ, ՚ի քաղաք մի՝ որում անո՛ւն էր Եփրայիմ, եւ ա՛նդ լինէր աշակերտօքն հանդերձ։ զէ
54. Եւ Յիսուս այնուհետեւ այլեւս համարձակ չէր շրջում հրեաների մէջ, այլ այնտեղից գնաց մի շրջան, որ մօտ էր անապատին. գնաց մի քաղաք, որի անունն էր Եփրայիմ, եւ իր աշակերտների հետ այդտեղ էր մնում:
54 Ուստի Յիսուս ա՛լ համարձակ չէր պտըտեր Հրեաներուն մէջ, հապա անկէ անապատին մօտ տեղ մը գնաց, քաղաք մը, որուն անունը Եփրայիմ էր ու իր աշակերտներուն հետ մէկտեղ հոն կեցաւ։
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11:5454: Посему Иисус уже не ходил явно между Иудеями, а пошел оттуда в страну близ пустыни, в город, называемый Ефраим, и там оставался с учениками Своими.
11:54  ὁ οὗν ἰησοῦς οὐκέτι παρρησίᾳ περιεπάτει ἐν τοῖς ἰουδαίοις, ἀλλὰ ἀπῆλθεν ἐκεῖθεν εἰς τὴν χώραν ἐγγὺς τῆς ἐρήμου, εἰς ἐφραὶμ λεγομένην πόλιν, κἀκεῖ ἔμεινεν μετὰ τῶν μαθητῶν.
11:54. Ὁ (The-one) οὖν (accordingly) Ἰησοῦς (an-Iesous) οὐκέτι (not-if-to-a-one) παρρησίᾳ (unto-an-all-uttering-unto) περιεπάτει (it-was-treading-about-unto) ἐν (in) τοῖς (unto-the-ones) Ἰουδαίοις , ( unto-Iouda-belonged ,"ἀλλὰ (other) ἀπῆλθεν (it-had-came-off) ἐκεῖθεν (thither-from) εἰς (into) τὴν (to-the-one) χώραν (to-a-space) ἐγγὺς (near) τῆς (of-the-one) ἐρήμου, (of-solituded) εἰς (into) Ἐφραὶμ (to-an-Ephraim) λεγομένην (to-being-forthed) πόλιν, (to-a-city) κἀκεῖ (and-thither) ἔμεινεν (it-stayed) μετὰ (with) τῶν (of-the-ones) μαθητῶν. (of-learners)
11:54. Iesus ergo iam non in palam ambulabat apud Iudaeos sed abiit in regionem iuxta desertum in civitatem quae dicitur Efrem et ibi morabatur cum discipulisWherefore Jesus walked no more openly among the Jews: but he went into a country near the desert, unto a city that is called Ephrem. And there he abode with his disciples.
54. Jesus therefore walked no more openly among the Jews, but departed thence into the country near to the wilderness, into a city called Ephraim; and there he tarried with the disciples.
11:54. And so, Jesus no longer walked in public with the Jews. But he went into a region near the desert, to a city which is called Ephraim. And he lodged there with his disciples.
11:54. Jesus therefore walked no more openly among the Jews; but went thence unto a country near to the wilderness, into a city called Ephraim, and there continued with his disciples.
Jesus therefore walked no more openly among the Jews; but went thence unto a country near to the wilderness, into a city called Ephraim, and there continued with his disciples:

54: Посему Иисус уже не ходил явно между Иудеями, а пошел оттуда в страну близ пустыни, в город, называемый Ефраим, и там оставался с учениками Своими.
11:54  ὁ οὗν ἰησοῦς οὐκέτι παρρησίᾳ περιεπάτει ἐν τοῖς ἰουδαίοις, ἀλλὰ ἀπῆλθεν ἐκεῖθεν εἰς τὴν χώραν ἐγγὺς τῆς ἐρήμου, εἰς ἐφραὶμ λεγομένην πόλιν, κἀκεῖ ἔμεινεν μετὰ τῶν μαθητῶν.
11:54. Iesus ergo iam non in palam ambulabat apud Iudaeos sed abiit in regionem iuxta desertum in civitatem quae dicitur Efrem et ibi morabatur cum discipulis
Wherefore Jesus walked no more openly among the Jews: but he went into a country near the desert, unto a city that is called Ephrem. And there he abode with his disciples.
11:54. And so, Jesus no longer walked in public with the Jews. But he went into a region near the desert, to a city which is called Ephraim. And he lodged there with his disciples.
11:54. Jesus therefore walked no more openly among the Jews; but went thence unto a country near to the wilderness, into a city called Ephraim, and there continued with his disciples.
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Adam Clarke: Commentary on the Bible - 1831
11:54: Walked no more openly - Παρῥησιᾳ, He did not go as before through the cities and villages, teaching, preaching, and healing the sick.
Near to the wilderness - Some MSS. add, of Samphourein, or Samphourim, or Sapfurim.
A city called Ephraim - Variously written in the MSS., Ephraim, Ephrem, Ephram, and Ephratha. This was a little village, situated in the neighborhood of Bethel; for the scripture, Ch2 13:19, and Josephus, War, b. iv. c. 8. s. 9, join them both together. Many believe that this city or village was the same with that mentioned, 1 Maccabees 5:46; 2 Maccabees 12:27. Joshua gave it to the tribe of Judah, Jos 15:9; and Eusebius and Jerome say it was about twenty miles north of Jerusalem.
And there continued - Calmet says, following Toynard, that he stayed there two months, from the 24th of January till the 24th of March.
Albert Barnes: Notes on the Bible - 1834
11:54: No more openly - No more publicly, in the cities and towns. Jesus never exposed his life unnecessarily to hazard. Although the time of his death was determined in the counsel of God, yet this did not pRev_ent his using proper means to preserve his life.
The wilderness - See the notes at Mat 3:1.
A city called Ephraim - This was probably a small town in the tribe of Ephraim, about five miles west of Jericho.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:54: walked: Joh 4:1-3, Joh 7:1, Joh 10:40, Joh 18:20
went: Joh 7:4, Joh 7:10, Joh 7:13
Ephraim: Ephraim appears to be the same city which is called Ephrain, (see note on Ch2 13:19), and Ephron, (see note on Jos 15:9), which was situated eight miles north of Jerusalem, near Bethel, and apparently between that city and Jericho. Accordingly we find that a desert, or wilderness, extended from Jericho to Bethel (Jos 16:1), called the wilderness of Bethaven (Jos 18:12), in which Joshua and the Israelites slew the inhabitants of Ai. (Jos 8:24.) Sa2 13:23; Ch2 13:19
Geneva 1599
11:54 (9) Jesus therefore walked no more openly among the Jews; but went thence unto a country near to the wilderness, into a city called Ephraim, and there continued with his disciples.
(9) We may give place to the rage of the wicked, when it is expedient to do so, but yet in such a way that we do not swerve from God's calling.
John Gill
11:54 Jesus therefore,.... Knowing the resolution the sanhedrim had taken to put him to death, and the schemes they were forming to apprehend him:
walked no more openly among the Jews; at, or near Jerusalem; he did not teach in their streets, nor work miracles, nor appear in public company:
but went thence, from Bethany:
unto a country near to the wilderness: whether this was the wilderness of Judea, where John came preaching, and near to which our Lord was before he came to Bethany, or the wilderness of Bethaven, Josh 18:12, is not certain:
into a city called Ephraim; the Vulgate Latin, Syriac, Arabic, and Persic versions, call it Ephren, and so some copies; it seems to be the same with the Ephraim of the Misnic and Talmudic doctors; concerning which they say (r),
"Micmas and Mezonicha are the first for fine flour, and the next to them is Ephraim in the valley.''
For it seems there were two Ephraims, one in the valley, and another in the mount (s) it was a place very fruitful for wheat; hence that saying of Jannes and Jambres, the magicians of Egypt, to Moses (t);
"do you bring straw to Ephraim?''
which was a proverbial expression, the same with ours of carrying coals to Newcastle: they seeing Moses do signs and wonders, supposed he did them by enchantment; and the sense of their proverb is, do you bring enchantments into Egypt, where there are so many already? This Ephraim, the Jews say (u), is the same with that in 2Chron 13:19, and as there Bethel is mentioned with it, it seems to have been in the tribe of Benjamin: and it may be observed, that Josephus (w) speaks of an Ephraim, along with Bethel likewise; so that they all seem to mean the same place; and according to the same writer, it was but a little city, and it may be an obscure one, for which reason Christ withdrew to it. Epiphanius (x) makes mention of the wilderness of Bethel and Ephraim, through which he travelled, accompanied by a Jew, as he came up from Jericho to the hill country; and is very likely the same wilderness which is here spoken of; and by some called Quarentana, and placed by the river Chereth, in the tribe of Benjamin, north east of Jerusalem; and the same writer elsewhere calls (y) Ephraim, the city of the wilderness: according to Jerom (z), it was twenty miles from Aelia, or Jerusalem; though according to Eusebius, it was but eight miles, which is thought to be the truest account; and by them both is said to be a very large village, and in which they may not differ from Josephus; for it might be a large village, and yet a little city. Jerom (a) takes notice of a place called Aphra, in the tribe of Benjamin, which he says at that time was called the village Effrem, and was five miles from Bethel eastward; and of another called Aphraim, a city in the tribe of Issachar, which in his time went by the name of the village Affarea, six miles from the legion, northward; the former agrees best with this Ephraim.
And there continued with his disciples; spending his time in private conversation with them, teaching and instructing them in things concerning the kingdom of God, his time with them being now but short.
(r) Misn. Menachot, c. 8. sect. 1. (s) Barlenora in ib. (t) T. Bab. Menachot, fol. 85. 1. Gloss. in ib. Tzcror Hammor, fol. 170. 2. Bereshit Rabba, sect. 86. fol. 75. 4. (u) Yom. Tob. in Misn. Menachot, c. 8. sect. 1. & Gloss. in T. Bab. Menachot, fol. 83. 2. (w) De Bello Jud. l. 4. c. 9. sect. 9. (x) Adv. Haeres. l. 1. Tom. II. Haeres. 30. (y) Ib. Haeres. 29. (z) De locis Hebraicis, fol. 91. A. (a) lb. fol. 88. H. I.
11:5511:55: Եւ էր մե՛րձ զատիկն Հրէից. եւ բազումք ելին յԵրուսաղէմ ՚ի գաւառէ անտի յառաջագո՛յն քան զզատիկն, զի սրբեսցեն զանձինս իւրեանց։
55. Եւ հրեաների զատիկը մօտ էր. եւ այդ գաւառից շատերը Երուսաղէմ բարձրացան զատկից առաջ, որպէսզի իրենք իրենց մաքրեն:
55 Երբ Հրեաներուն զատիկը մօտեցաւ, անկէ շատ մարդիկ զատկէն առաջ Երուսաղէմ գացին, որպէս զի ինքզինքնին մաքրեն։
Եւ էր մերձ զատիկն Հրէից, եւ բազումք ելին յԵրուսաղէմ ի գաւառէ անտի յառաջագոյն քան զզատիկն, զի սրբեսցեն զանձինս իւրեանց:

11:55: Եւ էր մե՛րձ զատիկն Հրէից. եւ բազումք ելին յԵրուսաղէմ ՚ի գաւառէ անտի յառաջագո՛յն քան զզատիկն, զի սրբեսցեն զանձինս իւրեանց։
55. Եւ հրեաների զատիկը մօտ էր. եւ այդ գաւառից շատերը Երուսաղէմ բարձրացան զատկից առաջ, որպէսզի իրենք իրենց մաքրեն:
55 Երբ Հրեաներուն զատիկը մօտեցաւ, անկէ շատ մարդիկ զատկէն առաջ Երուսաղէմ գացին, որպէս զի ինքզինքնին մաքրեն։
zohrab-1805▾ eastern-1994▾ western am▾
11:5555: Приближалась Пасха Иудейская, и многие из всей страны пришли в Иерусалим перед Пасхою, чтобы очиститься.
11:55  ἦν δὲ ἐγγὺς τὸ πάσχα τῶν ἰουδαίων, καὶ ἀνέβησαν πολλοὶ εἰς ἱεροσόλυμα ἐκ τῆς χώρας πρὸ τοῦ πάσχα ἵνα ἁγνίσωσιν ἑαυτούς.
11:55. Ἦν (It-was) δὲ (moreover) ἐγγὺς (near) τὸ (the-one) πάσχα (a-Pascha) τῶν (of-the-ones) Ἰουδαίων , ( of-Iouda-belonged ,"καὶ (and) ἀνέβησαν (they-stepped-up," πολλοὶ ( much ,"εἰς (into) Ἰεροσόλυμα (to-a-Hierosoluma) ἐκ (out) τῆς (of-the-one) χώρας (of-a-space) πρὸ (before) τοῦ (of-the-one) πάσχα (of-a-Pascha) ἵνα (so) ἁγνίσωσιν (they-might-have-purified-to) ἑαυτούς. (to-selves)
11:55. proximum autem erat pascha Iudaeorum et ascenderunt multi Hierosolyma de regione ante pascha ut sanctificarent se ipsosAnd the pasch of the Jews was at hand: and many from the country went up to Jerusalem, before the pasch, to purify themselves.
55. Now the passover of the Jews was at hand: and many went up to Jerusalem out of the country before the passover, to purify themselves.
11:55. Now the Passover of the Jews was near. And many from the countryside ascended to Jerusalem before the Passover, so that they might sanctify themselves.
11:55. And the Jews’ passover was nigh at hand: and many went out of the country up to Jerusalem before the passover, to purify themselves.
And the Jews' passover was nigh at hand: and many went out of the country up to Jerusalem before the passover, to purify themselves:

55: Приближалась Пасха Иудейская, и многие из всей страны пришли в Иерусалим перед Пасхою, чтобы очиститься.
11:55  ἦν δὲ ἐγγὺς τὸ πάσχα τῶν ἰουδαίων, καὶ ἀνέβησαν πολλοὶ εἰς ἱεροσόλυμα ἐκ τῆς χώρας πρὸ τοῦ πάσχα ἵνα ἁγνίσωσιν ἑαυτούς.
11:55. proximum autem erat pascha Iudaeorum et ascenderunt multi Hierosolyma de regione ante pascha ut sanctificarent se ipsos
And the pasch of the Jews was at hand: and many from the country went up to Jerusalem, before the pasch, to purify themselves.
11:55. Now the Passover of the Jews was near. And many from the countryside ascended to Jerusalem before the Passover, so that they might sanctify themselves.
11:55. And the Jews’ passover was nigh at hand: and many went out of the country up to Jerusalem before the passover, to purify themselves.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
55: - 56: В это время приближалась Пасха. Богомольцы прибывали уже в Иерусалим, чтобы здесь путем очищений, под наблюдением хорошо знающих все обряды этих очищений фарисеев, приготовиться ко вкушению пасхи. В самом деле, богомольцы по дороге в Иерусалим, проходя языческими селениями и городами, могли чем-нибудь оскверниться совершенно бессознательно и теперь им нужно было спросить у фарисеев, не сделали ли они чего-нибудь такого, что может помешать им принять участие в совершении Пасхи. При этом богомольцы из других стран привозили с собою разные изделия своей страны, которые перед праздником продавали или на что-нибудь променивали. Иудеи, раньше видавшие Христа на праздниках, разговаривают между собою о том, придет ли Он на Пасху. Им, очевидно, уже известно решение, принятое о Христе Синедрионом, и они сомневаются, придет ли Христос после этого в Иерусалим. Враги же Христовы со своей стороны, ожидая что Христос явится на праздник, чтобы воспользоваться последствиями, какие имело в народе чудо воскрешения Лазаря, отдают приказ о том, чтобы всякий знающий о местопребывании Христа, какое Он изберет в этот раз, немедленно донес об этом Синедриону.
Adam Clarke: Commentary on the Bible - 1831
11:55: The Jews' passover was nigh at hand - It is not necessary to suppose that this verse has any particular connection with the preceding. Most chronologists agree that our Lord spent at least two months in Ephraim. This was the last passover which our Lord attended; and it was at this one that he suffered death for the salvation of a lost world. As the passover was nigh, many of the inhabitants of Ephraim and its neighborhood went up to Jerusalem, some time (perhaps seven or eight days, for so much time was required to purify those who had touched the dead) before the feast, that they might purify themselves, and not eat the passover otherwise than prescribed in the law. Many of the country people, in the time of Hezekiah, committed a trespass by not attending to this: see Ch2 30:18, Ch2 30:19. Those mentioned in the text wished to avoid this inconvenience.
Albert Barnes: Notes on the Bible - 1834
11:55: Jews' passover - See the notes at Mat. 26:2-17. Its being called the Jews' Passover shows that John wrote this gospel among people who were not Jews, and to whom it was necessary, therefore, to explain their customs.
To purify themselves - This purifying consisted in preparing themselves for the proper observation of the Passover, according to the commands of the law. If any were defiled in any manner by contact with the dead or by any other ceremonial uncleanness, they were required to take the prescribed measures for purification, Lev 22:1-6. For want of this, great inconvenience was sometimes experienced. See Ch2 30:17-18. Different periods were necessary in order to be cleansed from ceremonial pollution. For example, one who had been polluted by the touch of a dead body, of a sepulchre, or by the bones of the dead, was sprinkled on the third and seventh days, by a clean person, with hyssop dipped in water mixed in the ashes of the red heifer. After washing his body and clothes he was then clean. These persons who went up before the Passover were doubtless those who had in some manner been ceremonially polluted.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:55: passover: Joh 2:13, Joh 5:1, Joh 6:4; Exo 12:11-14
before: Joh 7:8-10, Joh 12:1; Ezr 3:1-6; Neh 8:1-12
to purify: Joh 2:6; Gen 35:2; Exo 19:10, Exo 19:14, Exo 19:15; Num 9:6; Sa1 16:5; Ch2 30:17-20; Job 1:5; Psa 26:6; Act 24:18; Co1 11:28; Heb 9:13, Heb 9:14; Jam 4:8
John Gill
11:55 And the Jews' passover was nigh at hand,.... Which was the fourth passover from Christ's entrance on his public ministry, and the last he ate with his disciples; when he, by being sacrificed for his people, put an end to that, and all other ceremonial observances:
and many went out of the country up to Jerusalem, before the passover: not only from the country where Ephraim was, but from all other countries in Judea and Galilee: all the males were obliged to go up to Jerusalem, at the time of the passover, where it was only kept; but many went before that time, for the reason following:
to purify themselves; we read in 2Chron 30:18 of many that had not cleansed themselves, and yet ate the passover; for whom Hezekiah prayed, that they might be pardoned, which shows that they had done amiss: upon which place, Jarchi has this observation; that
"Judah (the men of Judah) were all clean, because they were near to Jerusalem, and could purify and sanctify themselves, and return to Jerusalem; but many of Ephraim, and Manasseh, and Issachar, and Zabulon, could not do so.''
And this seems to be the case of these people, they were country people, that lived at a distance, and not having purified themselves from several uncleannesses, came up before the time, that they might cleanse themselves, and be ready at the time: in several cases purification was required; as with new mothers, menstruous and profluvious persons, and such that had touched a dead body, or any creeping thing, and in other cases; and which by reason of distance, might be neglected; wherefore it was necessary they should come up before the time of the passover, to fit themselves for it: the rule about defiled persons eating the passover, is this (b);
"if the congregation is polluted, or the greatest part of it, or the priests are unclean, and the congregation pure, it is kept in uncleanness; but if the lesser part of the congregation is defiled, the pure keep the first passover, and the unclean the second.''
This, their commentators say (c), is to be understood of uncleanness, by touching the dead, which required seven days of purification; and it is very probable that this was the case of these persons, since it was about so many days before the passover, that they came up; see Jn 12:1. The account Maimonides (d) gives of this matter is this;
"who is a defiled person, that is put off to the second passover? everyone who cannot eat the passover, on the night of the fifteenth of Nisan, because of his uncleanness; as profluvious men and women, menstruous and new mothers, and the husbands of menstruous women; but he that toucheth the dead carcass of a beast, or a creeping thing, and the like, on the fourteenth, lo, he dips, and they slay for him (the passover) after he has dipped; and in the evening, when his sun is set, he eats the passover; he that is defiled by touching the dead, whose seventh day happens to be on the fourteenth, though he dips and is sprinkled on, and lo, he is fit to eat the holy things at evening, yet they do not kill for him, but he is put off to the second passover; as it is said, Num 9:6. "And there were certain men who were defiled by the dead body of a man, that they could not keep the passover on that day"; by tradition it is learned, that it was their seventh day, and therefore they asked if it should be killed for them, and they should eat at evening? and it was declared to them, that they should not kill for them: of what is this to be understood? when he is polluted with a defilement by the dead, which Nazarites shave for; but if he is polluted with other defilements by the dead, which the Nazarites do not shave for, they kill for him on his seventh day, after he has dipped, and is sprinkled upon; and when his sun is set, he eats his passover; a profluvious person, who sees two appearances, and reckons seven days, and dips on the seventh, they kill for him, and he eats at evening.--They do not kill for a menstruous woman on her seventh day, for lo, she does not dip till the eighth night, and she is not fit to eat holy things until the ninth night.''
These, with many other cases there instanced, may serve to illustrate this passage.
(b) Misn. Pesachim, c. 7. sect. 6. Vid. Maimon. Korban Pesach. c. 7. sect. 1, 2, 3, 4, 5, 6. & Biah Hamikdash, c. 4. sect. 10-18. (c) Maimon. & Bartenora in Misn. ib. (d) Hilchot Korban Pesach. c. 6. sect. 1, 2, 3.
John Wesley
11:55 Many went up to purify themselves - That they might remove all hinderances to their eating the passover.
Robert Jamieson, A. R. Fausset and David Brown
11:55 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.
11:5611:56: Խնդրէին զՅիսուս, եւ ասէին ընդ միմեանս մինչ կային ՚ի տաճարին. Զիա՞րդ թուի ձեզ՝ եթէ ո՞չ գայցէ՛ ՚ի տօն այսր։ Պատուէ՛ր տուեալ էր քահանայապետիցն եւ փարիսեցւոց, զի թէ ոք գիտասցէ թէ ո՛ւր է, գուշակեսցէ՛ զնմանէ, զի կալցի՛ն զնա[1855]։[1855] Յօրինակին պակասէր. Գիտասցէ թէ ուր է։ Ոմանք. Գիտիցէ թէ... գուշակեսցեն զնմանէ. զի կալցեն զնա։
56. Յիսուսին փնտռում էին. եւ մինչ տաճարի մէջ էին, միմեանց ասում էին. «Ինչպէ՞ս է ձեզ թւում, արդեօք այս տօնին չի՞ գայ»: Քահանայապետներն ու փարիսեցիները հրահանգել էին, որ, եթէ մէկն իմանայ, թէ նա որտեղ է, յայտնի, որպէսզի նրան ձերբակալեն:
56 Ու կը փնտռէին Յիսուսը ու տաճարին մէջ կեցած ատեննին իրարու կ’ըսէին. «Ձեզի ի՞նչպէս կ’երեւնայ, անշուշտ այս տօնին բնաւ պիտի չգայ»։
Խնդրէին զՅիսուս, եւ ասէին ընդ միմեանս մինչ կային ի տաճարին. Զիա՞րդ թուի ձեզ, եթէ ո՞չ գայցէ ի տօն այսր: Պատուէր տուեալ էր քահանայապետիցն եւ փարիսեցւոց, զի թէ ոք գիտասցէ թէ ուր է, գուշակեսցէ զնմանէ զի կալցին զնա:

11:56: Խնդրէին զՅիսուս, եւ ասէին ընդ միմեանս մինչ կային ՚ի տաճարին. Զիա՞րդ թուի ձեզ՝ եթէ ո՞չ գայցէ՛ ՚ի տօն այսր։ Պատուէ՛ր տուեալ էր քահանայապետիցն եւ փարիսեցւոց, զի թէ ոք գիտասցէ թէ ո՛ւր է, գուշակեսցէ՛ զնմանէ, զի կալցի՛ն զնա[1855]։
[1855] Յօրինակին պակասէր. Գիտասցէ թէ ուր է։ Ոմանք. Գիտիցէ թէ... գուշակեսցեն զնմանէ. զի կալցեն զնա։
56. Յիսուսին փնտռում էին. եւ մինչ տաճարի մէջ էին, միմեանց ասում էին. «Ինչպէ՞ս է ձեզ թւում, արդեօք այս տօնին չի՞ գայ»: Քահանայապետներն ու փարիսեցիները հրահանգել էին, որ, եթէ մէկն իմանայ, թէ նա որտեղ է, յայտնի, որպէսզի նրան ձերբակալեն:
56 Ու կը փնտռէին Յիսուսը ու տաճարին մէջ կեցած ատեննին իրարու կ’ըսէին. «Ձեզի ի՞նչպէս կ’երեւնայ, անշուշտ այս տօնին բնաւ պիտի չգայ»։
zohrab-1805▾ eastern-1994▾ western am▾
11:5656: Тогда искали Иисуса и, стоя в храме, говорили друг другу: как вы думаете? не придет ли Он на праздник? [57]: Первосвященники же и фарисеи дали приказание, что если кто узнает, где Он будет, то объявил бы, дабы взять Его.
11:56  ἐζήτουν οὗν τὸν ἰησοῦν καὶ ἔλεγον μετ᾽ ἀλλήλων ἐν τῶ ἱερῶ ἑστηκότες, τί δοκεῖ ὑμῖν; ὅτι οὐ μὴ ἔλθῃ εἰς τὴν ἑορτήν;
11:56. ἐζήτουν (They-were-seeking-unto) οὖν (accordingly) τὸν (to-the-one) Ἰησοῦν (to-an-Iesous) καὶ (and) ἔλεγον (they-were-forthing) μετ' (with) ἀλλήλων ( of-one-to-other ) ἐν (in) τῷ (unto-the-one) ἱερῷ (unto-sacred) ἑστηκότες ( having-had-come-to-stand ,"Τί (To-what-one) δοκεῖ (it-thinketh-unto) ὑμῖν; (unto-ye?"ὅτι (To-which-a-one) οὐ (not) μὴ (lest) ἔλθῃ (it-might-have-had-came) εἰς (into) τὴν (to-the-one) ἑορτήν; (to-a-festival?"
11:56. quaerebant ergo Iesum et conloquebantur ad invicem in templo stantes quid putatis quia non veniat ad diem festumThey sought therefore for Jesus; and they discoursed one with another, standing in the temple: What think you that he is not come to the festival day?
56. They sought therefore for Jesus, and spake one with another, as they stood in the temple, What think ye? That he will not come to the feast?
11:56. Therefore, they were seeking Jesus. And they conferred with one another, while standing in the temple: “What do you think? Will he come to the feast day?”
11:56. Then sought they for Jesus, and spake among themselves, as they stood in the temple, What think ye, that he will not come to the feast?
Then sought they for Jesus, and spake among themselves, as they stood in the temple, What think ye, that he will not come to the feast? [57] Now both the chief priests and the Pharisees had given a commandment, that, if any man knew where he were, he should shew [it], that they might take him:

56: Тогда искали Иисуса и, стоя в храме, говорили друг другу: как вы думаете? не придет ли Он на праздник? [57]: Первосвященники же и фарисеи дали приказание, что если кто узнает, где Он будет, то объявил бы, дабы взять Его.
11:56  ἐζήτουν οὗν τὸν ἰησοῦν καὶ ἔλεγον μετ᾽ ἀλλήλων ἐν τῶ ἱερῶ ἑστηκότες, τί δοκεῖ ὑμῖν; ὅτι οὐ μὴ ἔλθῃ εἰς τὴν ἑορτήν;
11:56. quaerebant ergo Iesum et conloquebantur ad invicem in templo stantes quid putatis quia non veniat ad diem festum
They sought therefore for Jesus; and they discoursed one with another, standing in the temple: What think you that he is not come to the festival day?
11:56. Therefore, they were seeking Jesus. And they conferred with one another, while standing in the temple: “What do you think? Will he come to the feast day?”
11:56. Then sought they for Jesus, and spake among themselves, as they stood in the temple, What think ye, that he will not come to the feast?
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Adam Clarke: Commentary on the Bible - 1831
11:56: Then sought they for Jesus - Probably those of Ephraim, in whose company Christ is supposed to have departed for the feast, but, having stayed behind, perhaps at Jericho, or its vicinity, the others had not missed him till they came to the temple, and then inquired among each other whether he would not attend the feast. Or the persons mentioned in the text might have been the agents of the high priest, etc., and hearing that Christ had been at Ephraim, came and inquired among the people that came from that quarter, whether Jesus would not attend the festival, knowing that he was punctual in his attendance on all the Jewish solemnities.
Albert Barnes: Notes on the Bible - 1834
11:56: Will not come to the feast? - They doubted whether he would come. On the one hand, it was required by law that all males should come. On the other, his coming was attended with great danger. This was the cause of their doubting. It was in this situation that our Saviour, like many of his followers, was called to act. Danger was on the one hand, and duty on the other. He chose, as all should, to do his duty, and leave the event with God. He preferred to do it, though he knew that death was to be the consequence; and we should not shrink, when we have reason to apprehend danger, persecution, or death, from an honest attempt to observe all the commandments of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:56: Joh 11:8, Joh 7:11, Joh 11:7
John Gill
11:56 Then sought they for Jesus,.... That is, the country people; some on one account, and some on another; some out of curiosity to see his person, others to see his miracles, and others to hear his doctrine; and some, it may be, to take him, and deliver him up to the sanhedrim, who had issued out a proclamation to that purpose, and doubtless offered a reward:
and spake among themselves, as they stood in the temple; whither they came to purify themselves, according to the law of the sanctuary:
what think ye, that he will not come to the feast? it was a matter of dispute with them, whether Christ would come or not, to the feast; some might be of opinion that he would not, at least they very much questioned it, since the sanhedrim had published such an order for the discovery of him; and since upon it he was gone from Bethany, farther into the country; though others might be differently minded, and believe he would come, since all the males of Israel were obliged to appear at that feast, and it was his duty; and they could not persuade themselves that he would neglect his duty, for fear of the Jews.
Robert Jamieson, A. R. Fausset and David Brown
11:56 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.