Jesus Weeps at Lazarus' Tomb
John 11:17-37
John.11.17 - Details
Original Text
Morphology
- Ελθων: VERB,aor,act,part,nom,sg,m
- ουν: CONJ
- ο: ART,nom,sg,m
- Ιησους: NOUN,nom,sg,m
- ευρεν: VERB,aor,act,ind,3,sg
- αυτον: PRON,acc,sg,m
- τεσσαρας: NUM,acc,pl,f
- ηδη: ADV
- ημερας: NOUN,acc,pl,f
- εχοντα: VERB,pres,act,part,acc,pl,n
- εν: PREP
- τω: ART,dat,sg,m
- μνημειω: NOUN,dat,sg,n
Parallels
- John 11:39 (verbal): Direct intra‑Gospel link: Martha cites the 'four days' and the expected odor of decomposition, interpreting the tomb‑time mentioned in 11:17 and stressing certainty of death.
- Mark 5:35-43 (thematic): Parallel resurrection story (Jairus' daughter): both depict Jesus raising the dead, allowing comparison of timing and response (immediate restoration vs. Lazarus already four days in the tomb).
- 2 Kings 4:32-35 (thematic): Elisha's raising of the Shunammite's son—an OT prophetic miracle that thematically anticipates Gospel resurrections and the prophetic authority over death displayed in John 11.
- Acts 9:36-42 (thematic): Peter raises Tabitha (Dorcas): an apostolic resurrection narrative that echoes Jesus' power over death and shows continuation of life‑restoring acts after the Gospels.
Alternative generated candidates
- When Jesus arrived, he found that Lazarus had already been in the tomb four days.
- When Jesus came, he found that Lazarus had already been in the tomb four days.
John.11.18 - Details
Original Text
Morphology
- ην: VERB,impf,act,ind,3,sg
- δε: CONJ
- η: ART,nom,sg,f
- Βηθανια: NOUN,dat,sg,f
- εγγυς: ADV
- των: ART,gen,pl,m
- Ιεροσολυμων: NOUN,gen,pl,n
- ως: ADV
- απο: PREP
- σταδιων: NOUN,gen,pl,n
- δεκαπεντε: NUM,card
Parallels
- John 11:1 (structural): Same narrative context—introduces Lazarus of Bethany and establishes the village as the setting for the Lazarus episode immediately surrounding John 11:18.
- John 12:1 (thematic): Records Jesus' visit to Bethany shortly before the Passover (anointing and public appearances), continuing the Johannine focus on Bethany's proximity to Jerusalem.
- Mark 11:1 (verbal): Mentions Bethphage and Bethany near the Mount of Olives as Jesus approaches Jerusalem, paralleling John 11:18's note about Bethany's nearness to the city.
- Luke 19:29 (verbal): Describes Jesus approaching Bethphage and Bethany at the Mount of Olives before entering Jerusalem, reinforcing the geographic relationship between Bethany and Jerusalem.
- Mark 11:11 (thematic): Reports that after entering Jerusalem Jesus went out to Bethany with the twelve, indicating Bethany was a nearby village used as a base outside the city—echoing the proximity stated in John 11:18.
Alternative generated candidates
- Now Bethany was near Jerusalem, about two miles off.
- Now Bethany was near Jerusalem, about two miles off.
John.11.19 - Details
Original Text
Morphology
- πολλοι: ADJ,nom,pl,m
- δε: CONJ
- εκ: PREP
- των: ART,gen,pl,m
- Ιουδαιων: NOUN,gen,pl,m
- εληλυθεισαν: VERB,perf,act,ind,3,pl
- προς: PREP
- την: ART,acc,sg,f
- Μαρθαν: NOUN,acc,sg,f
- και: CONJ
- Μαριαμ: NOUN,nom,sg,f
- ινα: CONJ
- παραμυθησωνται: VERB,aor,mid,subj,3,pl
- αυτας: PRON,acc,pl,f
- περι: PREP
- του: ART,gen,sg,n
- αδελφου: NOUN,gen,sg,m
Parallels
- John 11:31 (verbal): Nearly identical wording: Jews who were in the house are described as 'παραμυθούνται' (consoling/comforting) Mary — an immediate intra‑chapter verbal parallel to v.19's depiction of people coming to console.
- Acts 9:39 (thematic): After Tabitha/Dorcas's death many widows stood by weeping and showing garments she had made — another portrayal of a community gathering around mourners and expressing sympathy/comfort.
- Isaiah 40:1 (LXX) (verbal): LXX reads 'Παραμυθία, παραμυθία τῷ λαῷ μου' ('Comfort, comfort my people')—the same semantic root for 'comfort/console' (παραμυθ-) providing the wider Jewish scriptural vocabulary/background for consoling the bereaved.
- Luke 24:13–35 (thematic): The Emmaus episode: disciples grieving over Jesus' death are met and comforted when he interprets Scripture and reveals himself — a thematic parallel of followers confronted with death and being consoled/explained to by the risen Lord.
Alternative generated candidates
- A great many of the Jews had come to Martha and Mary to console them concerning their brother.
- And many of the Jews had come to Martha and Mary to console them concerning their brother.
John.11.20 - Details
Original Text
Morphology
- η: ART,nom,sg,f
- ουν: CONJ
- Μαρθα: NOUN,acc,sg,f
- ως: ADV
- ηκουσεν: VERB,aor,act,ind,3,sg
- οτι: CONJ
- Ιησους: NOUN,nom,sg,m
- ερχεται: VERB,pres,mid,ind,3,sg
- υπηντησεν: VERB,aor,act,ind,3,sg
- αυτω·Μαρια: PRON,dat,sg,m;NOUN,nom,sg,f
- δε: CONJ
- εν: PREP
- τω: ART,dat,sg,m
- οικω: NOUN,dat,sg,m
- εκαθεζετο: VERB,impf,mid,ind,3,sg
Parallels
- Luke 10:38-42 (thematic): Same episode/characters (Martha and Mary); contrasts active service (Martha) and receptive devotion (Mary)—the narrative pattern echoed in John 11:20–21.
- Luke 10:39 (verbal): Mary is described as sitting at the Lord’s feet to listen—language and posture resonate with John 11:20’s note that Mary remained seated (contrast to Martha’s going out).
- Luke 10:40 (thematic): Martha is distracted with much serving/servitude—parallels John 11:20–21 where Martha takes initiative to meet Jesus while Mary stays seated, highlighting the same service/retirement contrast.
- John 11:32 (structural): Later in the same chapter Mary’s response (falling at Jesus’ feet and saying ‘Lord, if you had been here…’) provides a complementary, more emotional counterpart to John 11:20’s depiction of her remaining in the house.
- John 12:3 (allusion): Mary of Bethany anoints Jesus’ feet and shows devotion—this later act of intimate, contemplative devotion echoes the posture of Mary sitting/remaining devoted in John 11:20.
Alternative generated candidates
- When Martha heard that Jesus was coming, she went to meet him; but Mary remained sitting in the house.
- When Martha heard that Jesus was coming, she went and met him; but Mary remained in the house.
John.11.21 - Details
Original Text
Morphology
- ειπεν: VERB,aor,act,ind,3,sg
- ουν: CONJ
- η: ART,nom,sg,f
- Μαρθα: NOUN,acc,sg,f
- προς: PREP
- τον: ART,acc,sg,m
- Ιησουν·Κυριε: NOUN,acc,sg,m;NOUN,voc,sg,m
- ει: VERB,pres,act,ind,2,sg
- ης: PRON,gen,sg,f
- ωδε: ADV
- ουκ: PART,neg
- αν: PART
- απεθανεν: VERB,aor,act,ind,3,sg
- ο: ART,nom,sg,m
- αδελφος: NOUN,nom,sg,m
- μου·: PRON,gen,sg,1
Parallels
- John 11:32 (verbal): Mary repeats the very same complaint to Jesus—'Lord, if you had been here, my brother would not have died'—a near-verbatim parallel that highlights shared grief and the expectation that Jesus' presence would have averted death.
- John 11:27 (structural): In the same pericope Martha follows her lament with a confession of faith ('I believe that you are the Christ, the Son of God'), showing the tension between sorrow and recognition of Jesus' identity that frames her statement in 11:21.
- John 5:21-25 (thematic): Jesus speaks of the Father giving him authority to give life and to raise the dead and about resurrection and judgment—themes that underlie Martha's conviction that Jesus' presence could have prevented Lazarus' death and that he can restore life.
- Luke 8:49-55 (thematic): The raising of Jairus' daughter parallels the Lazarus account as another instance where Jesus restores life amid mourning, illustrating the same motif of Jesus' power over death and the reversal of expected finality.
- Luke 7:11-17 (thematic): Jesus raises the widow's son at Nain; the miracle's communal and messianic overtones (grief turned to amazement) resonate with Martha's hope and the larger theme of Jesus confronting death in the Gospel narratives.
Alternative generated candidates
- Martha said to Jesus, "Lord, if you had been here, my brother would not have died."
- Martha said to Jesus, 'Lord, if you had been here, my brother would not have died.'
John.11.22 - Details
Original Text
Morphology
- και: CONJ
- νυν: ADV
- οιδα: VERB,perf,act,ind,1,sg
- οτι: CONJ
- οσα: PRON,acc,pl,n
- αν: PART
- αιτηση: VERB,pres,act,subj,3,sg
- τον: ART,acc,sg,m
- θεον: NOUN,acc,sg,m
- δωσει: VERB,fut,act,ind,3,sg
- σοι: PRON,dat,sg,2
- ο: ART,nom,sg,m
- θεος: NOUN,nom,sg,m
Parallels
- John 16:23-24 (verbal): Explicitly promises that whatever you ask the Father in Jesus' name he will give you—close verbal parallel to Martha’s assurance that God will give whatever she asks.
- John 15:7 (verbal): Jesus teaches that if believers remain in him, they may ask whatever they wish and it will be done—same theme of granted requests tied to relationship with God/Christ.
- John 14:13-14 (thematic): Jesus promises that whatever is asked in his name he will do, linking prayer and granting of requests—theologically parallel to the assurance given in 11:22.
- Mark 11:24 (verbal): “Whatever you ask for in prayer, believe that you have received it, and it will be yours” echoes the confident expectation that God grants petitions.
- Luke 11:9-13 (thematic): The ask/seek/knock motif and the promise that the Father gives good gifts to those who ask parallels the general promise that God will give what is requested.
Alternative generated candidates
- And even now I know that whatever you ask from God, God will give you."
- Jesus said to her, 'Even now I know that whatever you ask of God, God will give you.'
John.11.23 - Details
Original Text
Morphology
- λεγει: VERB,pres,act,ind,3,sg
- αυτη: PRON,dat,sg,f
- ο: ART,nom,sg,m
- Ιησους·Αναστησεται: NOUN,nom,sg,m + VERB,fut,mid,ind,3,sg
- ο: ART,nom,sg,m
- αδελφος: NOUN,nom,sg,m
- σου: PRON,gen,sg,2
Parallels
- John 11:25 (structural): Immediate continuation of the theme—Jesus' declaration 'I am the resurrection and the life' directly develops his claim that Lazarus 'will rise.'
- John 6:40 (verbal): Jesus promises that everyone who believes will be raised up on the last day, echoing the promise of future rising in John 11:23.
- John 5:28-29 (thematic): Speaks of a general resurrection—'the dead will hear the voice of the Son of God and come out'—paralleling the broader theological context of rising in John 11.
- 1 Corinthians 15:20-22 (thematic): Paul's treatment of Christ as the firstfruits of those who have fallen asleep provides the apostolic theological framework for individual resurrection, as anticipated in Jesus' words to Martha.
- Luke 20:34-38 (allusion): Jesus' teaching that the resurrected are 'children of God' and that God is 'not the God of the dead but of the living' resonates with the assurance of a future rising implied in John 11:23.
Alternative generated candidates
- Jesus said to her, "Your brother will rise again."
- Martha said, 'Your brother will rise again.'
John.11.24 - Details
Original Text
Morphology
- λεγει: VERB,pres,act,ind,3,sg
- αυτω: PRON,dat,sg,m
- η: ART,nom,sg,f
- Μαρθα·Οιδα: NOUN,nom,sg,f+VERB,perf,act,ind,1,sg
- οτι: CONJ
- αναστησεται: VERB,fut,mid,ind,3,sg
- εν: PREP
- τη: ART,dat,sg,f
- αναστασει: NOUN,dat,sg,f
- εν: PREP
- τη: ART,dat,sg,f
- εσχατη: ADJ,dat,sg,f
- ημερα: NOUN,dat,sg,f
Parallels
- John 5:28-29 (verbal): Jesus speaks of a resurrection 'to life' and 'to judgment' when all in the graves will hear his voice—explicitly locating resurrection in a final/last-day event, echoing Martha’s expectation of a future rising.
- John 6:39-40 (verbal): Jesus declares that he will raise up those who believe 'on the last day,' using the same phraseology and eschatological timing that Martha invokes.
- Daniel 12:2 (thematic): An Old Testament articulation of a future resurrection where many awake to everlasting life or shame—provides the Hebrew Bible backdrop for Jewish expectations of a 'last day' resurrection reflected in Martha’s statement.
- Isaiah 26:19 (thematic): Speaks of the dead living again and bodies rising, an earlier prophetic hope for vindication and life that undergirds New Testament affirmations of bodily resurrection.
- 1 Corinthians 15:20-23 (thematic): Paul situates Christ as the firstfruits and links the resurrection of believers to a future ordering ('each in his own order'), connecting the hope Martha expresses with early Christian theology of resurrection life.
Alternative generated candidates
- Martha said to him, "I know that he will rise again in the resurrection on the last day."
- Jesus said to her, 'I know that he will rise again in the resurrection on the last day.'
John.11.25 - Details
Original Text
Morphology
- ειπεν: VERB,aor,act,ind,3,sg
- αυτη: PRON,dat,sg,f
- ο: ART,nom,sg,m
- Ιησους·Εγω: NOUN,nom,sg,m
- ειμι: VERB,pres,act,ind,1,sg
- η: ART,nom,sg,f
- αναστασις: NOUN,nom,sg,f
- και: CONJ
- η: ART,nom,sg,f
- ζωη·ο: NOUN,nom,sg,f+ART,nom,sg,m
- πιστευων: VERB,pres,act,part,nom,sg,m
- εις: PREP
- εμε: PRON,acc,sg,1
- καν: PART
- αποθανη: VERB,aor,act,subj,3,sg
- ζησεται: VERB,fut,mid,ind,3,sg
Parallels
- John 5:24 (verbal): Jesus links belief in him with passing from death to life and immediate possession of eternal life—closely parallels the promise in John 11:25 that the believer, though he dies, shall live.
- John 14:6 (verbal): Another 'I am' saying that identifies Jesus as the source of life and salvation ('I am the way, and the truth, and the life'), echoing the Johannine theme of Jesus as the locus of eternal life.
- 1 Corinthians 15:20-22 (thematic): Paul treats Christ's resurrection as the basis for believers' future life—'in Christ all will be made alive'—the theological correlate to Jesus' claim to be 'the resurrection and the life.'
- Romans 6:4-5 (thematic): Paul speaks of believers being united with Christ in his death and raised to newness of life, linking faith in Christ with participation in his resurrection life.
- Revelation 1:17-18 (thematic): The risen Christ declares 'I am the Living One; I was dead, and now look, I am alive forevermore' and claims authority over death and Hades—a cosmic affirmation of Jesus as victor over death and source of life.
Alternative generated candidates
- Jesus said to her, "I am the resurrection and the life. Whoever believes in me, though he die, yet shall he live.
- Jesus said to her, 'I am the resurrection and the life. Whoever believes in me, though he die, yet shall he live.'
John.11.26 - Details
Original Text
Morphology
- και: CONJ
- πας: ADJ,nom,sg,m
- ο: ART,nom,sg,m
- ζων: VERB,pres,act,ptc,m,sg
- και: CONJ
- πιστευων: VERB,pres,act,part,nom,sg,m
- εις: PREP
- εμε: PRON,acc,sg,1
- ου: PART,neg
- μη: PART
- αποθανη: VERB,aor,act,subj,3,sg
- εις: PREP
- τον: ART,acc,sg,m
- αιωνα·πιστευεις: NOUN,acc,sg,m+VERB,pres,act,ind,2,sg
- τουτο: PRON,nom,sg,n
Parallels
- John 11:25 (structural): Immediate context: Jesus declares 'I am the resurrection and the life' and 'whoever believes in me, though he die, yet shall he live,' which directly frames 11:26's promise.
- John 5:24 (verbal): Similar language and idea: 'Whoever hears my word and believes him who sent me has eternal life and will not come into judgment, but has passed from death to life.'
- John 6:47 (verbal): Concise parallel: 'Truly, truly, I say to you, whoever believes has eternal life,' echoing the link between belief and eternal life in 11:26.
- John 10:28 (thematic): Thematic parallel: Jesus' promise 'I give them eternal life, and they will never perish' parallels the assurance that believers 'will never die to eternity.'
- 1 John 5:11-13 (thematic): Johannine epistle parallel: stresses that God has given eternal life in the Son and that believing/possessing the Son is the basis for knowing one has eternal life.
Alternative generated candidates
- And everyone who lives and believes in me shall never die. Do you believe this?"
- 'And everyone who lives and believes in me shall never die. Do you believe this?'
John.11.27 - Details
Original Text
Morphology
- λεγει: VERB,pres,act,ind,3,sg
- αυτω·Ναι: PRON,dat,sg,m+INTJ
- κυριε·εγω: NOUN,voc,sg,m+PRON,nom,sg,1
- πεπιστευκα: VERB,perf,act,ind,1,sg
- οτι: CONJ
- συ: PRON,nom,sg,2
- ει: VERB,pres,act,ind,2,sg
- ο: ART,nom,sg,m
- χριστος: NOUN,nom,sg,m
- ο: ART,nom,sg,m
- υιος: NOUN,nom,sg,m
- του: ART,gen,sg,n
- θεου: NOUN,gen,sg,m
- ο: ART,nom,sg,m
- εις: PREP
- τον: ART,acc,sg,m
- κοσμον: NOUN,acc,sg,m
- ερχομενος: PART,pres,mid,nom,sg,m
Parallels
- Matthew 16:16 (verbal): Peter's confession 'You are the Christ, the Son of the living God' closely parallels Martha's declaration identifying Jesus as the Christ and Son of God.
- John 1:49 (verbal): Nathanael's confession 'Rabbi, you are the Son of God; you are the King of Israel' uses similar language of divine sonship and messianic identity as Martha's confession.
- John 1:34 (allusion): John the Baptist's testimony 'This is the Son of God' provides an independent witness within the Gospel tradition to the same identification Martha makes.
- John 20:31 (structural): The Gospel's stated purpose—that readers may believe Jesus is the Christ, the Son of God—summarizes precisely the confession Martha expresses in 11:27.
- Romans 1:3-4 (thematic): Paul's theological affirmation that Jesus 'was declared to be the Son of God' (by resurrection) parallels the New Testament theme of Jesus' identity as Christ and Son of God affirmed here by Martha.
Alternative generated candidates
- She said to him, "Yes, Lord; I believe that you are the Christ, the Son of God, who is coming into the world."
- She said to him, 'Yes, Lord; I believe that you are the Christ, the Son of God, who was to come into the world.'
John.11.28 - Details
Original Text
Morphology
- Και: CONJ
- τουτο: PRON,nom,sg,n
- ειπουσα: VERB,aor,act,ptcp,nom,sg,f
- απηλθεν: VERB,aor,act,ind,3,sg
- και: CONJ
- εφωνησεν: VERB,aor,act,ind,3,sg
- Μαριαμ: NOUN,nom,sg,f
- την: ART,acc,sg,f
- αδελφην: NOUN,acc,sg,f
- αυτης: PRO,gen,sg,f
- λαθρα: ADV
- ειπουσα·Ο: VERB,aor,act,ind,3,sg
- διδασκαλος: NOUN,nom,sg,m
- παρεστιν: VERB,pres,act,ind,3,sg
- και: CONJ
- φωνει: VERB,pres,act,ind,3,sg
- σε: PRON,acc,sg,2
Parallels
- John 11:43 (quotation): Direct verbal parallel: Jesus Himself calls Lazarus out of the tomb (‘Lazarus, come forth’), echoing the scene where Martha tells Mary ‘the Teacher is here and is calling you.’
- John 10:3-4 (thematic): Theme of hearing and responding to Jesus’ voice (the shepherd calls his sheep and they follow) parallels the idea of Jesus’ call prompting a response.
- John 6:44 (allusion): Concept of being summoned or drawn to Jesus by a divine call (‘No one can come to me unless the Father draws him’) parallels the motif of someone being called to Jesus.
- Matthew 4:19 (verbal): Jesus’ personal summons to the disciples (‘Follow me’) is a verbal call that, like ‘the Teacher is here and is calling you,’ requires an immediate response.
- Luke 10:38-42 (structural): Parallel episode involving the sisters Martha and Mary; Mary’s attentive response to Jesus in Luke parallels Mary’s quick reaction when told Jesus is calling in John 11.
Alternative generated candidates
- When she had said this she went and called her sister Mary privately, saying, "The Teacher is here and is calling for you."
- When she had said this she went and called Mary her sister privately, saying, 'The Teacher is here and is calling for you.'
John.11.29 - Details
Original Text
Morphology
- εκεινη: PRON,dat,sg,f
- δε: CONJ
- ως: ADV
- ηκουσεν: VERB,aor,act,ind,3,sg
- ηγερθη: VERB,aor,pass,ind,3,sg
- ταχυ: ADV
- και: CONJ
- ηρχετο: VERB,impf,mid,ind,3,sg
- προς: PREP
- αυτον·: PRON,acc,sg,m
Parallels
- Mark 10:49-50 (verbal): When Bartimaeus hears Jesus call, he throws off his cloak, springs up and comes to Jesus — a rapid, physical response to hearing Jesus' summons similar to Martha's quick rising and coming.
- Luke 1:39 (thematic): After receiving the angelic announcement, Mary 'arose and went with haste' to visit Elizabeth — another instance of a woman hearing important news and immediately setting out to meet another person.
- John 4:28-30 (structural): The Samaritan woman, after speaking with Jesus, leaves her water jar and goes into the town to tell others and bring them to him — an immediate movement toward bringing/meeting Jesus following a report or summons.
- Mark 5:41-42 (cf. Luke 8:54-55) (thematic): Jesus' command 'Talitha cumi' results in the girl immediately rising — parallels the motif of swift rising/response associated with Jesus' word or presence.
Alternative generated candidates
- And when she heard it she rose quickly and went to him.
- And when she heard it she rose quickly and went to him.
John.11.30 - Details
Original Text
Morphology
- ουπω: ADV
- δε: CONJ
- εληλυθει: VERB,perf,mid,ind,3,sg
- ο: ART,nom,sg,m
- Ιησους: NOUN,nom,sg,m
- εις: PREP
- την: ART,acc,sg,f
- κωμην: NOUN,acc,sg,f
- αλλ᾽ην: VERB,impf,act,ind,3,sg
- ετι: ADV
- εν: PREP
- τω: ART,dat,sg,m
- τοπω: NOUN,dat,sg,m
- οπου: ADV,rel
- υπηντησεν: VERB,aor,act,ind,3,sg
- αυτω: PRON,dat,sg,m
- η: ART,nom,sg,f
- Μαρθα: NOUN,acc,sg,f
Parallels
- John 11:6 (structural): Immediate internal parallel: explains Jesus' delay (he stayed two days longer), which accounts for why he had not yet entered the village in 11:30.
- Luke 10:38-42 (thematic): Both scenes feature Martha meeting and hosting Jesus in her home; highlights Martha's role and her interaction with Jesus prior to or instead of his entry into the house/community.
- Mark 5:35-43 (structural): Narrative parallel of a return/arrival after a report of death (Jairus' daughter) and Jesus' restoring life—structurally comparable to Jesus' arrival at Bethany and the raising of Lazarus.
- Luke 7:11-17 (thematic): Another resurrection scene (the widow's son at Nain); thematically emphasizes Jesus' authority over death and the public/messianic implications similar to the Lazarus episode.
- John 12:1-2 (structural): Later Bethany scene that follows the raising of Lazarus—shows the narrative continuity of Jesus' movements into the village after the events around Lazarus and the development of public responses.
Alternative generated candidates
- Now Jesus had not yet come into the village but was still in the place where Martha had met him.
- Now Jesus had not yet come into the village, but was still where Martha had met him.
John.11.31 - Details
Original Text
Morphology
- οι: ART,nom,pl,m
- ουν: CONJ
- Ιουδαιοι: NOUN,nom,pl,m
- οι: ART,nom,pl,m
- οντες: VERB,pres,act,part,nom,pl,m
- μετ᾽αυτης: PREP+PRON,gen,sg,f
- εν: PREP
- τη: ART,dat,sg,f
- οικια: NOUN,dat,sg,f
- και: CONJ
- παραμυθουμενοι: PART,pres,mp,nom,pl,m
- αυτην: PRON,acc,sg,f
- ιδοντες: VERB,aor,act,ptc,nom,pl,m
- την: ART,acc,sg,f
- Μαριαμ: NOUN,nom,sg,f
- οτι: CONJ
- ταχεως: ADV
- ανεστη: VERB,aor,act,ind,3,sg
- και: CONJ
- εξηλθεν: VERB,aor,act,ind,3,sg
- ηκολουθησαν: VERB,aor,act,ind,3,pl
- αυτη: PRON,dat,sg,f
- δοξαντες: PART,aor,act,nom,pl,m
- οτι: CONJ
- υπαγει: VERB,pres,act,ind,3,sg
- εις: PREP
- το: ART,acc,sg,n
- μνημειον: NOUN,acc,sg,n
- ινα: CONJ
- κλαυση: VERB,aor,act,subj,3,sg
- εκει: ADV
Parallels
- John 11:35 (thematic): Both verses register intense responses to death—v.31 shows mourners following Mary to the tomb expecting to weep, and v.35 records Jesus' own weeping, linking communal mourning with Jesus' compassion.
- John 11:39 (structural): The mourners' expectation in v.31 (that Mary was going to the tomb to weep) is picked up by v.39, which centers the narrative action at the tomb and the removal of the stone.
- John 20:1 (thematic): Women (including Mary) visiting a tomb early in the morning parallels Mary’s movement toward the tomb in 11:31 and frames the motif of female witnesses at burial sites in John’s resurrection-related scenes.
- Mark 5:38-39 (thematic): Both passages feature crowds and intense public mourning at a death; Mark highlights the mourners' wailing at a death scene and Jesus' disruption of expectations, a dynamic echoed when people follow Mary expecting grief at the tomb.
- Luke 7:12-16 (allusion): Like John 11, Luke recounts a public resurrection (the widow’s son at Nain) and emphasizes the crowd’s reaction—fear and praise—paralleling the communal and public dimensions of death and restoration in John 11.
Alternative generated candidates
- The Jews who were with her in the house consoling her, when they saw Mary rise quickly and follow her, followed, supposing she was going to the tomb to weep there.
- The Jews then who were with her in the house comforting her, when they saw Mary rise up quickly and go out, followed her, supposing she was going to the tomb to weep there.
John.11.32 - Details
Original Text
Morphology
- η: ART,nom,sg,f
- ουν: CONJ
- Μαριαμ: NOUN,nom,sg,f
- ως: ADV
- ηλθεν: VERB,aor,act,ind,3,sg
- οπου: ADV,rel
- ην: VERB,impf,act,ind,3,sg
- Ιησους: NOUN,nom,sg,m
- ιδουσα: VERB,aor,act,ptc,nom,sg,f
- αυτον: PRON,acc,sg,m
- επεσεν: VERB,aor,act,ind,3,sg
- αυτου: PRON,gen,sg,m
- προς: PREP
- τους: ART,acc,pl,m
- ποδας: NOUN,acc,pl,m
- λεγουσα: VERB,pres,act,part,nom,sg,f
- αυτω·Κυριε: PRON,dat,sg,m
- ει: VERB,pres,act,ind,2,sg
- ης: PRON,gen,sg,f
- ωδε: ADV
- ουκ: PART,neg
- αν: PART
- μου: PRON,gen,sg,1
- απεθανεν: VERB,aor,act,ind,3,sg
- ο: ART,nom,sg,m
- αδελφος: NOUN,nom,sg,m
Parallels
- John 11:21 (verbal): Martha's earlier statement to Jesus — 'Lord, if you had been here, my brother would not have died' — is virtually identical in content to Mary's words here.
- Luke 8:41-42 (structural): Jairus falls at Jesus' feet and implores him to heal his daughter; parallels Mary's posture (falling at Jesus' feet) and urgent petition for intervention.
- Luke 7:37-38 (thematic): The sinful woman weeps, anoints Jesus' feet, and falls before him — another scene of intense personal grief, submission at Jesus' feet, and appeal for mercy or help.
- John 12:3 (thematic): At Bethany Mary anoints Jesus' feet and uses her hair to wipe them (an act of devotion at his feet); same setting/family and similar posture of intimate appeal and mourning.
Alternative generated candidates
- Now when Mary came where Jesus was and saw him, she fell at his feet and said to him, "Lord, if you had been here, my brother would not have died."
- Now when Mary came where Jesus was and saw him, she fell at his feet, saying to him, 'Lord, if you had been here, my brother would not have died.'
John.11.33 - Details
Original Text
Morphology
- Ιησους: NOUN,nom,sg,m
- ουν: CONJ
- ως: ADV
- ειδεν: VERB,aor,act,ind,3,sg
- αυτην: PRON,acc,sg,f
- κλαιουσαν: VERB,pres,act,part,acc,sg,f
- και: CONJ
- τους: ART,acc,pl,m
- συνελθοντας: VERB,aor,act,part,acc,pl,m
- αυτη: PRON,dat,sg,f
- Ιουδαιους: NOUN,acc,pl,m
- κλαιοντας: PART,pres,act,acc,pl,m
- ενεβριμησατο: VERB,aor,mid,ind,3,sg
- τω: ART,dat,sg,m
- πνευματι: NOUN,dat,sg,n
- και: CONJ
- εταραξεν: VERB,aor,act,ind,3,sg
- εαυτον: PRON,acc,sg,masc,reflex
Parallels
- John 11:35 (structural): Immediate follow-up to v.33: the narrative states succinctly ‘Jesus wept,’ completing the account of his emotional response to Mary, the Jews, and Lazarus’ death.
- Mark 3:5 (verbal): Jesus is described as looking on with intense feeling—‘with anger, grieved at their hardness of heart’—paralleling John’s language of Jesus being deeply moved and troubled by human response.
- Luke 19:41 (thematic): Jesus weeps over Jerusalem when he sees its fate approaching; both passages portray Jesus’ tears/anguish as a compassionate response to suffering and loss.
- Hebrews 5:7 (verbal): Speaks of Christ offering prayers ‘with loud cries and tears,’ echoing the Gospel’s emphasis on Jesus’ intense, tearful emotional life in moments of suffering and intercession.
- Isaiah 53:3 (allusion): The Suffering Servant is ‘a man of sorrows, acquainted with grief,’ providing an Old Testament backdrop for understanding Jesus’ identification with human sorrow and his compassionate anguish.
Alternative generated candidates
- When Jesus saw her weeping, and the Jews who had come with her weeping, he was deeply moved in spirit and troubled.
- When Jesus saw her weeping, and the Jews who had come with her also weeping, he was deeply moved in spirit and troubled.
John.11.34 - Details
Original Text
Morphology
- και: CONJ
- ειπεν·Που: VERB,aor,act,ind,3,sg
- τεθεικατε: VERB,perf,act,ind,2,pl
- αυτον: PRON,acc,sg,m
- λεγουσιν: VERB,pres,act,ind,3,pl
- αυτω·Κυριε: PRON,dat,sg,m
- ερχου: VERB,pres,mid,imp,2,sg
- και: CONJ
- ιδε: VERB,pres,act,imp,2,sg
Parallels
- John 1:39 (verbal): Jesus' invitation 'Come and see' (Greek Ἔρχεσθε καὶ ἴδετε/ἔρχου καὶ ἴδε) echoes the same phrase and the motif of being invited to inspect a scene or person.
- John 20:15 (verbal): Mary asks the risen Jesus, 'If you carried him away, tell me where you have laid him'—the same concern about 'where he has been laid' echoes the wording and situational focus on a tomb/place of laying.
- Mark 5:39–42 (cf. Luke 8:54–55) (thematic): The raising of Jairus' daughter: Jesus enters where the dead person lies, commands life ('Talitha koum'), and restores the dead—a closely parallel miracle-scene to the raising of Lazarus.
- Luke 7:12–15 (thematic): Jesus' compassion and the raising of the widow's son at Nain (he speaks to the dead young man and restores him) parallels the compassionate context and resurrection motif of John 11.
- 2 Kings 4:32–35 (thematic): Elisha's entry into the dead child's room, physical contact and the child's revival provide an Old Testament precedent for a prophetic/holy person entering the place of the dead and restoring life, paralleling John 11's action and setting.
Alternative generated candidates
- And he said, "Where have you laid him?" They said to him, "Lord, come and see."
- And he said, 'Where have you laid him?' They said to him, 'Lord, come and see.'
John.11.35 - Details
Original Text
Morphology
- εδακρυσεν: VERB,aor,act,ind,3,sg
- ο: ART,nom,sg,m
- Ιησους: NOUN,nom,sg,m
Parallels
- Luke 19:41 (verbal): Like John 11:35, Luke records Jesus weeping (ἐδάκρυσεν) — both passages emphasize Jesus' visible tears, here over Jerusalem's fate.
- Luke 7:13 (thematic): Jesus' compassion for a bereaved mother; though Luke does not record him weeping, the scene parallels John 11's sympathetic response to human sorrow.
- Matthew 26:38 (thematic): In Gethsemane Jesus expresses deep sorrow and distress ('sorrowful and troubled'), paralleling the emotional anguish manifested by his tears in John 11.
- Hebrews 5:7 (allusion): Describes Christ offering prayers and supplications with 'loud cries and tears' during his earthly life—an explicit theological echo of Jesus' weeping in John 11.
- Isaiah 53:3 (thematic): The 'man of sorrows' image connects to Jesus' participation in human grief; John 11:35 fits the servant's identification with suffering and mourning.
Alternative generated candidates
- Jesus wept.
- Jesus wept.
John.11.36 - Details
Original Text
Morphology
- ελεγον: VERB,impf,act,ind,3,pl
- ουν: CONJ
- οι: ART,nom,pl,m
- Ιουδαιοι·Ιδε: NOUN,nom,pl,m
- πως: ADV
- εφιλει: VERB,impf,act,ind,3,sg
- αυτον: PRON,acc,sg,m
Parallels
- John 11:35 (structural): Immediate context—Jesus wept, the action that prompts the Jews’ remark, showing grief that elicits their observation about his love.
- John 11:3 (quotation): Earlier in the chapter Mary and Martha describe Lazarus as “the one you love,” language echoed by the Jews’ comment and establishing Jesus’ known relationship to Lazarus.
- John 13:1 (thematic): Proclaims explicitly that Jesus ‘loved his own’—connects the Gospel’s theme of Jesus’ love for individuals (including Lazarus) with the crowd’s recognition in 11:36.
- 1 John 3:16 (thematic): Defines Christian love by Christ’s self-giving; parallels the observation of Jesus’ love in John 11 by connecting love and Jesus’ sacrificial care for others.
Alternative generated candidates
- So the Jews said, "See how he loved him!"
- So the Jews said, 'See how he loved him!' But some of them said, 'Could not he who opened the eyes of the blind man have kept this man from dying?'
John.11.37 - Details
Original Text
Morphology
- τινες: PRON,nom,pl,m
- δε: CONJ
- εξ: PREP
- αυτων: PRON,gen,pl,m
- ειπαν·Ουκ: VERB,aor,act,ind,3,pl|NEG
- εδυνατο: VERB,impf,mid,ind,3,sg
- ουτος: PRON,nom,sg,m
- ο: ART,nom,sg,m
- ανοιξας: PART,aor,act,nom,sg,m
- τους: ART,acc,pl,m
- οφθαλμους: NOUN,acc,pl,m
- του: ART,gen,sg,n
- τυφλου: ADJ,gen,sg,m
- ποιησαι: VERB,aor,act,inf
- ινα: CONJ
- και: CONJ
- ουτος: PRON,nom,sg,m
- μη: PART
- αποθανη: VERB,aor,act,subj,3,sg
Parallels
- John 9:1-7 (verbal): Jesus heals a man born blind; the explicit language of opening the blind man's eyes is used elsewhere in John and is the basis for the crowd's reference here.
- John 11:21 (structural): Martha earlier says 'Lord, if you had been here, my brother would not have died,' expressing the same expectation that Jesus could have prevented Lazarus' death.
- Isaiah 42:7 (verbal): The servant’s mission 'to open the eyes that are blind' provides a prophetic background for Jesus’ miracles and the crowd’s association of him with one who opens blind eyes.
- Isaiah 35:5 (allusion): The messianic promise that 'the eyes of the blind shall be opened' frames healings of the blind as fulfillment of prophecy and explains the crowd’s rationale for expecting Jesus to prevent death.
- Mark 5:35-43 (thematic): The raising of Jairus’ daughter (and parallels in Luke 8:49-56) thematically parallels Jesus’ power over death and the expectation that he could have kept Lazarus from dying.
Alternative generated candidates
- But some of them said, "Could not this man, who opened the eyes of the blind man, have kept this man from dying?"
- Jesus, again groaning within himself, came to the tomb. Now it was a cave, and a stone lay against the entrance.
When Jesus arrived, he found that Lazarus had already been in the tomb four days. Now Bethany was near Jerusalem, about fifteen stadia away.
Many of the Jews had come to Martha and Mary to console them concerning their brother.
When Martha heard that Jesus was coming, she went to meet him, but Mary remained seated in the house.
Martha said to Jesus, 'Lord, if you had been here, my brother would not have died.' And even now I know that whatever you ask of God, God will give you.
Jesus said to her, 'Your brother will rise again.'
Martha said to him, 'I know that he will rise again in the resurrection on the last day.'
Jesus said to her, 'I am the resurrection and the life. Whoever believes in me, though he die, yet shall he live.'
'And everyone who lives and believes in me will never die. Do you believe this?'
She said to him, 'Yes, Lord; I believe that you are the Christ, the Son of God, who was to come into the world.'
When she had said this, she went and called her sister Mary secretly, saying, 'The Teacher is here and is calling for you.' And when she heard it, she rose quickly and went to him. Now Jesus had not yet come into the village but was still where Martha had met him.
The Jews then who were with her in the house, consoling her, when they saw Mary rise quickly and go out, followed her, supposing that she was going to the tomb to weep there. Now when Mary came to where Jesus was and saw him, she fell at his feet and said to him, 'Lord, if you had been here, my brother would not have died.'
When Jesus saw her weeping, and the Jews who had come with her also weeping, he was deeply moved in spirit and troubled.
He said, 'Where have you laid him?' They said to him, 'Lord, come and see.'
Jesus wept. So the Jews said, 'See how he loved him!' But some of them said, 'Could not he who opened the eyes of the blind man have kept this man from dying?')]}