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  • PARALLEL BIBLE - John 11:38


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    King James Bible - John 11:38

    Jesus therefore again groaning in himself cometh to the grave. It was a cave, and a stone lay upon it.

    World English Bible

    Jesus therefore, again groaning in himself, came to the tomb. Now it was a cave, and a stone lay against it.

    Douay-Rheims - John 11:38

    Jesus therefore again groaning in himself, cometh to the sepulchre. Now it was a cave; and a stone was laid
    over it.

    Webster's Bible Translation

    Jesus therefore again groaning in himself, cometh to the grave. It was a cave, and a stone lay upon it.

    Greek Textus Receptus


    ιησους
    2424 N-NSM ουν 3767 CONJ παλιν 3825 ADV εμβριμωμενος 1690 5740 V-PNP-NSM εν 1722 PREP εαυτω 1438 F-3DSM ερχεται 2064 5736 V-PNI-3S εις 1519 PREP το 3588 T-ASN μνημειον 3419 N-ASN ην 2258 5713 V-IXI-3S δε 1161 CONJ σπηλαιον 4693 N-NSN και 2532 CONJ λιθος 3037 N-NSM επεκειτο 1945 5711 V-INI-3S επ 1909 PREP αυτω 846 P-DSN

    Treasury of Scriptural Knowledge

    VERSE (38) -
    :33 Eze 9:4; 21:6 Mr 8:12

    SEV Biblia, Chapter 11:38

    Y Jess, por eso, embravecindose otra vez en sí mismo, vino al sepulcro donde había una cueva, la cual tenía una piedra encima.

    Clarke's Bible Commentary - John 11:38

    Verse 38. It was a
    cave, &c.] 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, ver. 44?


    John Gill's Bible Commentary

    Ver. 38. Jesus therefore groaning in himself , etc.] 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, it 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 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 f506 , 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, hr[m hw[ , 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 he observes, that they dig twr[m , 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 f508 , that at the bottom of the Mount (of Olives) is a very great cave, said to be Haggai the prophets; 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 Matthew 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 f509 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 Lazaruss; 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 Christs sepulchre. In the Jewish sepulchres there was rxj , a court 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 hr[mh yp , the mouth of the cave f511 ; and sometimes, rbqh jtp , the door of the grave f512 ; of its form, measure, and place, there is no express mention in the Jewish writings: it is thought to be about a cubits 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 llwg , 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 says, it was made of stone, or wood, or the like matter; and so in the Misna it is said, rbql llwg , 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 Matthew 27:60).


    Matthew Henry Commentary

    Verses 33-46 - Christ's tender sympathy with these afflicted friends, appeared by the troubles of his spirit. In all the afflictions of believers he is afflicted. His concern for them was shown by his kind inquiry after the remains of his deceased friend. Being found in fashion as a man, he acts in the way and manner of the sons of men. It was shown by his tears. He was a man of sorrows, and acquainted with grief. Tears of compassion resemble those of Christ. But Christ never approved tha sensibility of which many are proud, while they weep at mere tales of distress, but are hardened to real woe. He sets us an example to withdraw from scenes of giddy mirth, that we may comfort the afflicted And we have not a High Priest who cannot be touched with a feeling of our infirmities. It is a good step toward raising a soul to spiritual life, when the stone is taken away, when prejudices are removed, an got over, and way is made for the word to enter the heart. If we tak Christ's word, and rely on his power and faithfulness, we shall see the glory of God, and be happy in the sight. Our Lord Jesus has taught us by his own example, to call God Father, in prayer, and to draw nigh to him as children to a father, with humble reverence, yet with holy boldness. He openly made this address to God, with uplifted eyes an loud voice, that they might be convinced the Father had sent him as his beloved Son into the world. He could have raised Lazarus by the silen exertion of his power and will, and the unseen working of the Spirit of life; but he did it by a loud call. This was a figure of the gospe call, by which dead souls are brought out of the grave of sin: and of the sound of the archangel's trumpet at the last day, with which all that sleep in the dust shall be awakened, and summoned before the grea tribunal. The grave of sin and this world, is no place for those who Christ has quickened; they must come forth. Lazarus was thoroughl revived, and returned not only to life, but to health. The sinne cannot quicken his own soul, but he is to use the means of grace; the believer cannot sanctify himself, but he is to lay aside every weigh and hinderance. We cannot convert our relatives and friends, but we should instruct, warn, and invite them.


    Greek Textus Receptus


    ιησους
    2424 N-NSM ουν 3767 CONJ παλιν 3825 ADV εμβριμωμενος 1690 5740 V-PNP-NSM εν 1722 PREP εαυτω 1438 F-3DSM ερχεται 2064 5736 V-PNI-3S εις 1519 PREP το 3588 T-ASN μνημειον 3419 N-ASN ην 2258 5713 V-IXI-3S δε 1161 CONJ σπηλαιον 4693 N-NSN και 2532 CONJ λιθος 3037 N-NSM επεκειτο 1945 5711 V-INI-3S επ 1909 PREP αυτω 846 P-DSN

    Vincent's NT Word Studies

    38. Lay upon (epekeito). This would be the meaning if the
    tomb were a vertical pit; but if hollowed horizontally into the rock, it may mean lay against. The traditional tomb of Lazarus is of the former kind, being descended into by a ladder.

    Take ye away. The stone was placed over the entrance mainly to guard against wild beasts, and could easily be removed.

    The sister of him that was dead. An apparently superfluous detail, but added in order to give point to her remonstrance at the removal of the stone, by emphasizing the natural reluctance of a sister to have the corrupted body of her brother exposed.

    Stinketh (ozei). Only here in the New Testament. Not indicating an experience of her sense, which has been maintained by some expositors, and sometimes expressed in the pictorial treatment of the subject, 38 but merely her inference from the fact that he had been dead four days. He hath been dead four days (tetartaiov estin). A peculiar Greek idiom. He is a fourth-day man. So Acts xxviii. 13, after one day: literally, being second-day men, The common Jewish idea was that the soul hovered about the body until the third day, when corruption began, and it took its flight.



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