So the Jews said
This phrase indicates the response of the Jewish onlookers to Jesus' actions and emotions. The term "Jews" in the Gospel of John often refers to the Jewish leaders or people in general who were present at the events described. Historically, the Jewish people were deeply connected to their traditions and community, and their observations often carried significant weight. In this context, their statement reflects a communal acknowledgment of Jesus' deep emotional connection to Lazarus, which is significant given the cultural emphasis on communal and familial bonds.

See
The word "see" is translated from the Greek word "ἴδε" (ide), which is an imperative form, urging the audience to observe or perceive something significant. This command to "see" is not just a physical observation but an invitation to understand and recognize the depth of Jesus' love. In the biblical narrative, seeing often implies a deeper spiritual insight, suggesting that the Jews were being prompted to recognize something profound about Jesus' character and mission.

how He loved him
The phrase "how He loved him" is a powerful testament to Jesus' humanity and His capacity for deep personal relationships. The Greek word for love used here is "ἐφίλει" (ephilei), derived from "phileo," which denotes a brotherly or affectionate love. This is distinct from "agape," which is often used to describe God's unconditional love. The use of "phileo" emphasizes the genuine, heartfelt affection Jesus had for Lazarus, highlighting His empathy and compassion. This love is not just a divine attribute but a deeply personal and relational one, demonstrating that Jesus, while fully God, was also fully human, capable of experiencing and expressing profound emotions.

(36) Then said the Jews--i.e., part of them. (See the next verse.) The term "Jews" is repeated with a frequency (John 11:31; John 11:33) which makes prominent their hostile position.

Behold how he loved him!--Or, more exactly, how He used to love him. The word used is the strong word for love which the sisters had themselves used in John 11:3. "How He must have loved him," they think, "during his life, if He thus sheds tears for him after his death!"

Verses 36, 37. - The Jews therefore said, Behold how he loved him! But some of them said, Could not this Man, who opened the eyes of the blind, have caused that this man also should not die? The effect upon the Ἰουδαῖοι differs here, as always; but if (πολλοὶ, ver. 45) many were favorably impressed, we may believe here that the πολλοὶ said one to another with genuine emotion, "Behold how he loved him!" (ἐφίλει, not ἠγάπα; amabat, not diligebat). Tears are often the expression of love as well as grief. Hengstenberg sees in the cry of the better class of these Jews, "How has he then let him die?" probably he could not have helped him if he would. In the language of the other Jews there was the suggestion of inability, and the ironical hint that the cure of the blind man, which had created so great a commotion, was only a delusion. Perhaps, too, a covert expectation of some further display of wonder-working power. Strauss regards it as unhistorical that the previous restorations from the dead should not be cited. But surely, when John wrote this Gospel, the story of the widow's son and of Jairus's daughter was known throughout the world. And if, in the middle of the second century, this Gospel had been written by a speculative theologian, who deliberately set himself to concoct such a narrative as this, with the view of completing the picture of the Vanquisher of Hades, he would most certainly have cited the Galilaean miracles. John, however, is merely recording his own experiences. These Jews at that time may never have heard of either Nain or the daughter of Jairus, and spoke merely of that which was within their own recollection and experience. As they stand here, these words are striking testimony to their historical validity. The Gospel which most unequivocally establishes the claim of our Lord to a Divine Personality or subsistence, is more explicit than any of them in asserting his pure humanity, and giving proofs of it.

Parallel Commentaries ...


Then
οὖν (oun)
Conjunction
Strong's 3767: Therefore, then. Apparently a primary word; certainly, or accordingly.

the
οἱ (hoi)
Article - Nominative Masculine Plural
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

Jews
Ἰουδαῖοι (Ioudaioi)
Adjective - Nominative Masculine Plural
Strong's 2453: Jewish. From Iouda; Judaean, i.e. Belonging to Jehudah.

said,
Ἔλεγον (Elegon)
Verb - Imperfect Indicative Active - 3rd Person Plural
Strong's 2036: Answer, bid, bring word, command. A primary verb; to speak or say.

“See
Ἴδε (Ide)
Verb - Aorist Imperative Active - 2nd Person Singular
Strong's 2400: See! Lo! Behold! Look! Second person singular imperative middle voice of eido; used as imperative lo!

how
πῶς (pōs)
Adverb
Strong's 4459: Adverb from the base of pou; an interrogative particle of manner; in what way?; also as exclamation, how much!

He loved
ἐφίλει (ephilei)
Verb - Imperfect Indicative Active - 3rd Person Singular
Strong's 5368: From philos; to be a friend to (an individual or an object), i.e. Have affection for; specially, to kiss.

him!”
αὐτόν (auton)
Personal / Possessive Pronoun - Accusative Masculine 3rd Person Singular
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.


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NT Gospels: John 11:36 The Jews therefore said See how much (Jhn Jo Jn)