Aramaic Word Study – Groan

John 11:33: “When Jesus therefore saw her weeping, and the Jews also weeping which came with her, he groaned in the spirit, and was troubled.”

When Jesus saw everyone weeping He groaned in His Spirit.  I was once a Junior High School teacher, I know all about groaning.  All I had to do was announce a major homework assignment or an impending test and I got a good example of groaning, in fact such announcements would move some students to tears.   I guess with the case of Jesus when he saw everyone weeping He groaned and muttered to Himself: “Hoo boy, here we go again, another day another miracle.”  In Shakespeare’s time, which was about the time of the translation of the KJV, groaning was a sign of deep distress.  Today it has taken on the idea of deep disappointment.  This is an example where modern translations serve to help update our understanding.  Not that the KJV is wrong, just that it is a bit outdated and it is fine if you can think in terms of 17^th Century English. 

The Greek word used here for groan is enebrimedato which literally means to snort.  This is similar to the Hebrew word aneph which also means to snort and has its roots in the idea of a camel snorting.  A camel snorts when it is frustrated, forced to do something he does not want to do, is angry or is in heat.   We learn here that when Jesus saw all the weeping he began to snort in His Spirit.   In the Aramaic text, however,  the word ‘azaz is used. This is the word for strength, and might.  This word is in an Aphael perfect form which is causative. Used in this context of the spirit then it would mean that He caused Himself to become mighty in His Spirit.  Still, when the word ‘azaz is not used in the context of physical strength, it would then mean inner strength of knowledge.  In this case it would mean mighty in the inner knowledge of one’s Spirit.

The Greek text says that Jesus groaned in the Spirit and was troubled.  In the Aramaic text, it says that Jesus was ‘azaz (powerful inner knowledge) in the ruch (spirit).  Ruch is cogante to the Hebrew word rauch. This does represent the Spirit of God, but it also has its roots in a pleasant smell, or something to delight in.   We are very quick to apply the rendering of the Spirit of God when we see the word rauch, but we should give pause to consider its roots.  The word rauch is also used to express a sweet-smelling perfume.  The Spirit of God is like a sweet-smelling perfume. Perfume, since ancient times, was worn by women to allure men and to induce a sense of pleasure and delight.  The exotic smell of perfume has a way of arousing strong emotions.   This ‘azaz ruch or powerful Spirit is really an idiomatic expression for an anticipation of something very delightful.  Indeed, Jesus was about to turn weeping into joy.  This would not be the idea in the Greek text, as it further says that He was troubled.  However, the Aramaic text says that He was moved in His soul.   In the Aramaic text Jesus ‘azaz in His Spirit, but He was moved in His soul.   The Aramaic text makes a distinction between the soul (nepheshim) and the spirit (ruch).   Again, the Aramaic word for soul is cognate to the Hebrew word nephesh.  Nephesh is the principal of life, yourself, or your feelings.  This is the human part of you, that part which is not really joined to God as it is your spirit that is joined to God.

Ok, I know I am getting into the area of Systematic Theology, known as Anthropology or the doctrine of Humanity.  In this study, we find two views on the make-up of man.  There is the trichotomist view and the dichotomous view.  The dichotomous view teaches that there are only two aspects of man, material and non-material, or body and spirit.  In this view, the soul and spirit are one and the same, each having a different function but the same nonetheless.  In the trichotomist view, man is made up of three different aspects, body, soul, and spirit, with the soul and spirit being two separate aspects but interchanging or interworking with each other.  Actually, the dichotomous view is the one generally accepted among Evangelicals, but those in Full Gospel circles tend to lean more toward the trichotomist view.   The truth is, Scripture is very unclear about this aspect of man, and since my studies are in ancient languages and not theology, I really cannot comment on the merits of either one.

However, from my language studies, I believe it is quite clear that Jesus was God represented by His Spirit, which was God’s Spirit.  There was also a human part to Jesus represented by His soul. In the case of John 11:33 as found in the Aramaic text, I believe what we have here is an example of the conflict Jesus felt within Himself when he took on the soul (Nephesh) that is the emotions of a natural man. As the Spirit of God, He could not feel the sense of loss and grief that the people felt because He knew full well there was nothing to feel grieved about.  Lazarus was with the Spirit of God, and the Spirit of God was filled with joy over this reunion.  However, there was also a human part of Jesus, his soul, and that is the part that could understand the grief and separation that those around Him felt.  It is that part that was moved.   In Aramaic, the word moved is etzi which literally means a change in facial expression, a sense of being greatly disturbed. He not only understood, but he felt the pain, grief, and sense of loss in the human soul that he took upon Himself.  He was able to experience this pain firsthand.

What this all says to me is that when I go through a difficult time, Jesus is right there in His Spirit (ruch) saying: “Hey, this is nothing; it is temporary.  Fifty years from now, it won’t matter, stiff upper lip, pip, pip, and all that.  I see how this will end, and there is great joy in it.”  But then I also know and sense the soul (nephesh) of Jesus who has His arms wrapped around me, weeping and saying: “I know how you feel, it is so hard, my heart aches for you, come on let me do something that will turn this awful pain into joy.”  Yes, He is the God of this universe, but He also voluntarily took on the soul of a human being so he could understand and feel our sufferings. Something that, as God, He could avoid if He wanted to, but love demands that He must experience the pain and go through it with us.

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