John 11:1-15a

1 Ἦν δέ τις ἀσθενῶν, Λάζαρος ἀπὸ Βηθανίας,  (RAY)

And a certain man was sick, Lazarus from Bethany, - imperfect active of σθενῶ - alpha primative and periphrastic in form, was sick. - Lazarus (Eleazar) from ossuary common name in 1st cent. / Bethany (house of afflicted [proposed]) Jesus stayed often when visiting Jer./Mk 11:11;14:3) Lucan mention of M&M puts the village in Gal. or Sam. but his geo. is vague. 

 ἐκ τῆς κώμης τῆς Μαρίας καὶ Μάρθας

from the village of Maria and Marthas -Martha genitive is Marthas not es. Martha believed to be oldest sister. 

 τῆς ἀδελφῆς⁵ αὐτῆς.

his sisters.

 2 ἦν δὲ Μαρία ἡ ἀλείψασα

And Maria which anointed  - argument over which Mary. Compare with Luke 7:37-50 - Robertson sensitive on subject. Thinks not. Westcott approves, Mary is the hooker. Bultmann claims this is Harmonization of Mk 14 but Ray says all words from J 12. (Proleptic account)

 τὸν κύριον μύρῳ καὶ ἐκμάξασα τοὺς πόδας

the Lord with ointment and wiped his feet - 

 αὐτοῦ ταῖς θριξὶν αὐτῆς, ἧς ὁ ἀδελφὸς Λάζαρος ἠσθένει.

with her hair, which the brother Lazarus was sick. - definite proleptic (future reference) illusion. 

 3 ἀπέστειλαν οὖν αἱ ἀδελφαὶ πρὸς αὐτὸν λέγουσαι· 

Therefore the sisters sent for Him saying, - 

κύριε, ἴδε ὃν φιλεῖς ἀσθενεῖ.

"Lord behold the one whom you love is sick." The message was delivered by the messenger. Thou lovest (phileis). Phileoœ means to love as a friend (see philos in verse 11) and so warmly, while agapaoœ (akin to agamai, to admire, and agathos, good) means high regard. Here both terms occur of the love of Jesus for Lazarus (eœgapa in verse 5). Both occur of the Father’s love for the Son (agapaœi in 3:35, philei in 5:20). Hence the distinction is not always observed.

 4 ἀκούσας δὲ ὁ Ἰησοῦς εἶπεν· αὕτη ἡ ἀσθένεια - Notice here aute e is

And Jesus after hearing said, "This sickness

 οὐκ ἔστιν πρὸς θάνατον ἀλλ’ ὑπὲρ 

is not to death, but for 

τῆς δόξης τοῦ θεοῦ, 

the glory of God, - doxes used elsewhere for Jesus' death- 7:39. others 8:54 WORD STUDY

ἵνα δοξασθῇ ὁ υἱὸς τοῦ θεοῦ δι’ αὐτῆς. 

in order that the son of God may be glorified through it. -"Purpose clause with hina and the first aorist passive subjunctive of doxazoœ."  - some think through it refers to God's glory and not sickness. of God omitted in P66 and 44 not in Coptic or OL.

5 ἠγάπα δὲ ὁ Ἰησοῦς τὴν Μάρθαν 

And Jesus loved Martha - Imperfect - reflecting continued love

καὶ τὴν ἀδελφὴν αὐτῆς καὶ τὸν Λάζαρον. 

and her sister and Lazarus. agape here as contrast with 3, Brown thinks no difference, but may be from who is speaking of whom, which is used.

6 ὡς οὖν ἤκουσεν ὅτι ἀσθενεῖ, τότε μὲν ἔμεινεν 

therefore after hearing that he was sick, however  he remained - indirect discourse- present "that he was sick" present retained after secondary tense in indirect discourse. -

ἐν ᾧ ἦν τόπῳ δύο ἡμέρας·

in the place where he was for two days. -  accusative of extent of time. Not repetitive as seems but resumptive

7 ἔπειτα μετὰ τοῦτο λέγει τοῖς μαθηταῖς· ἄγωμεν 

Then after this he says to his disciples, "Let us go - epeita means thereafter and is made clearer by addition of meta touto

εἰς τὴν Ἰουδαίαν πάλιν.

into Judea again." volitive (hortative) subjunctive of  ago

 8 λέγουσιν αὐτῷ οἱ μαθηταί· ῥαββεί, 

The disciples said to him, rabbi, 

νῦν ἐζήτουν σε λιθάσαι οἱ Ἰουδαῖοι, 

(just) now the Jews desired to stone you, - conative verb (volition desire)

καὶ πάλιν ὑπάγεις ἐκεῖ;

and again you go there? Vincent says to withdraw from a safe retreat, suicidal 

 9 ἀπεκρίθη Ἰησοῦς· οὐχὶ δώδεκα ὧραί 

Jesus answered, are there not 12 hours in a day?

εἰσίν τῆς ἡμέρας; ἐάν τις περιπατῇ ἐν τῇ ἡμέρᾳ, --- genitive of time, ean -

 If a certain man walks in the day --- conditional sentence 3rd class - a conceived case. 

οὐ προσκόπτει, ὅτι τὸ φῶς τοῦ κόσμου τούτου βλέπει· 

he will not stumble (cut against), because the light of the world this one sees. 

10 ἐὰν δέ τις περιπατῇ ἐν τῇ νυκτί, προσκόπτει, 

And if a certain one walks in the night, he stumbles

ὅτι τὸ φῶς οὐκ ἔστιν ἐν αὐτῷ. 

because the light is not in him. Condition of the third class, conceived case. Robertson claims ancients used to have lamps on their feet to keep from stumbling? (Your word is a lamp to my feet) Brown thinks this wording indicates Jews thought light was in the eye.

11 ταῦτα εἶπεν, καὶ μετὰ τοῦτο λέγει αὐτοῖς· 

These things he said, and after these things he said to them

Λάζαρος ὁ φίλος ἡμῶν κεκοίμηται· ἀλλὰ πορεύομαι 

Lazarus our friend (beloved) is asleep, but I go - futuristic use of present also 14:2

ἵνα ἐξυπνίσω αὐτόν. 

in order to awake him. hina Purpose clause. Phileo used by Jesus for his affection of Lazarus. 

12 εἶπον οὖν αὐτῷ οἱ μαθηταὶ κύριε, εἰ κεκοίμηται σωθήσεται. 

Therefore the disciples said to Him Lord, if he is asleep,  he will be well. - 1st condition with conclusion. - future passive of sozo - getting well. (saved, too). In Greece and Hebrew sleep can be euphemistic for death. Sozen secularly can mean in passive form 'to recover from an illness".

13 εἰρήκει δὲ ὁ Ἰησοῦς περὶ τοῦ θανάτου αὐτοῦ. 

But Jesus had been speaking concerning his death

ἐκεῖνοι δὲ ἔδοξαν ὅτι περὶ τῆς κοιμήσεως τοῦ ὕπνου λέγει. 

and they thought that he was speaking concerning the sleep of resting.  ei∆rhvkei - Pluperfect -(past perfect - brown)  of ero,? (-λέγει. -  legei - present retained in indirect discourse. 

14 τότε οὖν εἶπεν αὐτοῖς ὁ Ἰησοῦς παρρησίᾳ· 

therefore then Jesus said to them boldly, 

Λάζαρος ἀπέθανεν, 

Lazarus is dead, - parresia - is interpreted as an adverb by Robertson, plainly, usually translated boldly.

15 καὶ χαίρω δι’ ὑμᾶς, ἵνα πιστεύσητε, 

and I rejoice for you, in order that you may believe

ὅτι οὐκ ἤμην ἐκεῖ· ἀλλὰ ἄγωμεν πρὸς αὐτόν. 

because I was not there,  but (never the less) we go to him.  emen - imperfect middle instead of en. (Robertson claims indirect discourse here but ?) hina with ingressive aorist active subjunctive πιστεύσητε. 

Volitive subjunctive, repeating the proposal of verse 7.