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John 11:28-37, King James Version
Italic words were supplied in the English translation for clarity.
John 11:28-37
Mary Weeps and Jesus Weeps amid Divided Reactions
Mary comes with the same words, and Jesus weeps
When she has so said, she goes her way and calls Mary her sister secretly, saying, 'The Master is come, and calleth for thee.' As soon as Mary hears, she rises quickly and comes to him. Jesus has not yet come into the town, but is in that place where Martha met him. The Jews who were with Mary in the house, comforting her, follow her, thinking she goes to the grave to weep there. Judean mourners include comforters as well as later questioners.
Mary falls down at his feet, saying, 'Lord, if thou hadst been here, my brother had not died.' When Jesus sees her weeping, and the Jews also weeping which came with her, he groans in the spirit and is troubled. The Greek can include indignation or deep disturbance, not only sadness. He asks where they have laid him. They say, 'Lord, come and see.' Jesus wept. Then said the Jews, 'Behold how he loved him!' Some of them ask, 'Could not this man, which opened the eyes of the blind, have caused that even this man should not have died?' His tears do not show failed faith or lack of purpose. The question about prevention is grief's protest, not automatically unbelief or enmity. The scene does not promise that every preventable death will be reversed now.
Love is visible in tears before it is visible in a command
Observers read the weeping as love. Others ask why love did not arrive sooner. Both reactions are left standing at the tomb's edge.
How this should shape us
Join mourners before explaining suffering. Honor love and unanswered questions together, and refuse to grade tears as weak faith. Jesus' weeping is part of the revelation, not a lapse from it.
Teach it back
Explain John 11:28-37 in your own words. Include its place in John's movement, the decisive claim or action, one sourced uncertainty, and one use the passage does not authorize.
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Go deeper
The explanation above is meant to stand on its own. Open these notes only if you want language, history, disagreements, or source locations.
Research trail and exact locationsThe source record behind this section
Supports: Exact KJV wording, paragraph flags, supplied-word markup, and coverage.
John 11:28-37, pinned eng-kjv2006 USFM corpus
Supports: Greek wording, sentence relations, and critical-text reading checked independently of the KJV.
Faithlife SBLGNT official repository, data/sblgnt/text/John.txt, 11:28-37
Supports: Greek forms, morphology, and lexical ranges; context controls sense.
STEP Bible Data official repository, TAGNT John data, rows for 11:28-37
Supports: Verse-level syntax, older-English clarification, material variants, background, and alternatives.
NET Bible John PDF, John 11:28-37 and attached translator, study, and textual notes
Supports: Current historical-critical synthesis, narrative movement, Jewish context, signs, Christology, Spirit, Passion, and resurrection.
Enter the Bible John course, Outline, Theological Themes, and Book of Signs materials; applied to 11:28-37
Supports: Literary, historical, theological, gender-aware, sacramental, and reader-oriented interpretation.
Yale Bible Study, Gospel of John course, Lazarus and the Hour study guide; applied to 11:28-37
Supports: Complete confessional evangelical interpretation, represented as a strong traditioned view rather than consensus.
Köstenberger, “John,” commentary heading covering John 11:28-37
Supports: Historically specific Jewish referents, varied responses, Jewish identity, Roman agency, reception danger, and anti-violence safeguards.
Anderson, “Anti-Semitism and Religious Violence,” full PDF, especially terminology and Ioudaioi pp. 1–22, historical models pp. 23–46, Passion and reception pp. 47–65, safeguards and appendices pp. 66–77; applied to 11:28-37
Sources for This Section
These records identify the source, the claim it supports, and the exact location used. A source remains evidence to evaluate; it does not replace the biblical text.
Biblical text
King James (Authorized) Version — eng-kjv2006
eBible.org and CrossWire Bible Society
USFM archive eng-kjv2006_usfm.zip; source files dated 2026-08-19; downloaded 2026-08-24; archive SHA-256 aec1b3b26c622fd3d963d2bbac963016b9513246ffbfa20da00bb100372ea007; normalized corpus SHA-256 09aef51d90488aa7b9722b3fd9a93f4b25f6bf2064c5fd798fb39673c300ddf2.
Supports: Exact KJV wording, paragraph flags, supplied-word markup, and coverage.
Exact location: John 11:28-37, pinned eng-kjv2006 USFM corpus
Open source ↗Greek textual evidence
The Greek New Testament: SBL Edition
Michael W. Holmes, editor; Society of Biblical Literature and Logos
Society of Biblical Literature and Logos Bible Software, 2010
Supports: Greek wording, sentence relations, and critical-text reading checked independently of the KJV.
Exact location: Faithlife SBLGNT official repository, data/sblgnt/text/John.txt, 11:28-37
Open the John Greek text file ↗Lexical and grammatical evidence
STEP Bible Data
Tyndale House Cambridge
Tyndale House Cambridge, repository snapshot verified 2026
Supports: Greek forms, morphology, and lexical ranges; context controls sense.
Exact location: STEP Bible Data official repository, TAGNT John data, rows for 11:28-37
Open source ↗Translation and textual notes
NET Bible — John with translators' and textual notes
Biblical Studies Press
Biblical Studies Press, 2005–2026 online edition
Supports: Verse-level syntax, older-English clarification, material variants, background, and alternatives.
Exact location: NET Bible John PDF, John 11:28-37 and attached translator, study, and textual notes
Open the official NET John PDF ↗modern scholarly book introduction
John course: summary, outline, background, introductory issues, theological themes, and Bible in the world
Craig R. Koester; revised by Karoline M. Lewis
Enter the Bible, Luther Seminary, 2024 revision; current course inspected 2026
Supports: Current historical-critical synthesis, narrative movement, Jewish context, signs, Christology, Spirit, Passion, and resurrection.
Exact location: Enter the Bible John course, Outline, Theological Themes, and Book of Signs materials; applied to 11:28-37
Open the Enter the Bible John course ↗modern scholarly narrative and theological course
The Gospel of John: course introduction and twelve study guides
Harold W. Attridge and Michal Beth Dinkler
Yale Bible Study, Yale Divinity School, Current online edition inspected 2026
Supports: Literary, historical, theological, gender-aware, sacramental, and reader-oriented interpretation.
Exact location: Yale Bible Study, Gospel of John course, Lazarus and the Hour study guide; applied to 11:28-37
Open the Yale Gospel of John course ↗modern open confessional commentary
John
Andreas J. Köstenberger
The Gospel Coalition Bible Commentary, Current online edition inspected 2026
Supports: Complete confessional evangelical interpretation, represented as a strong traditioned view rather than consensus.
Exact location: Köstenberger, “John,” commentary heading covering John 11:28-37
Open Köstenberger's John commentary ↗modern scholarly ethical and historical study
Anti-Semitism and Religious Violence as Flawed Interpretations of the Gospel of John
Paul N. Anderson
Bible and Interpretation; expanded from John and Judaism, SBL Resources for Biblical Study 87, 2017
Supports: Historically specific Jewish referents, varied responses, Jewish identity, Roman agency, reception danger, and anti-violence safeguards.
Exact location: Anderson, “Anti-Semitism and Religious Violence,” full PDF, especially terminology and Ioudaioi pp. 1–22, historical models pp. 23–46, Passion and reception pp. 47–65, safeguards and appendices pp. 66–77; applied to 11:28-37
Open Anderson's full study ↗