Literally, swathing-bands. Only here in the New Testament. In John 19:40; John 20:5, John 20:7, ὀθόνια, linen bands, is used.

A napkin (σουδαρι.ῳ)

See on Luke 19:20.

It is interesting to compare this Gospel picture of sisterly affection under the shadow of death, with the same sentiment as exhibited in Greek tragedy, especially in Sophocles, by whom it is developed with wonderful power, both in the "Antigone" and in the "Electra."

In the former, Antigone, the consummate female figure of the Greek drama, falls a victim to her love for her dead brother. Both here, and in the "Electra," sisterly love is complicated with another and sterner sentiment: in the "Antigone" with indignant defiance of the edict which refuses burial to her brother; in the "Electra" with the long-cherished craving for vengeance. Electra longs for her absent brother Orestes, as the minister of retribution rather than as the solace of loneliness and sorrow. His supposed death is to her, therefore, chiefly the defeat of the passionate, deadly purpose of her whole life. Antigone lives for her kindred, and is sustained under her own sad fate by the hope of rejoining them in the next world. She believes in the permanence of personal existence.

"And yet I go and feed myself with hopes

That I shall meet them, by my father loved,

Dear to my mother, well-beloved of thee,

Thou darling brother" (897-900).

And again,

"Loved, I shall be with him whom I have loved

Guilty of holiest crime. More time is mine

In which to share the favor of the dead,

continued...

The best texts omit Jesus. Some read ὃ, that which He did; others ἃ, the things which.

Not of the Jews who had come to Mary, but some of the Jews, some perhaps who had joined the crowd from curiosity.

Of the Sadducean party. This should be constantly kept in mind in reading both John's narrative and that of the Synoptists. The Sadducees, represented by the chief priests, are the leaders in the more decisive measures against Christ. Throughout this Gospel the form of expression is either the chief priests alone, or the chief priests and the Pharisees. The only mention of the Pharisees in the history of the passion is Matthew 27:62, where also the expression is the chief priests and Pharisees. The chief priests are the deadly enemies of Christ (Matthew 26:3,Matthew 26:14). Similarly, in the Acts, the opposition to the Christians is headed by the priests and Sadducees, who represent the same party. In the two instances where the Pharisees appear, they incline to favor the Christians (Acts 5:34; Acts 23:6).

A council (συνέδριον)

Correctly, and not the council, which would require the article. The meaning is, they called a sitting of the Sanhedrim; probably as distinguished from a formal meeting of that body.

What do we?

The present tense, indicating an emergency. This man is at work teaching and working miracles, and what are we doing?

Place, the temple and city (Acts 6:13; Acts 21:28; Matthew 24:15). Nation, the civil organization. See on 1 Peter 2:9; see on Luke 2:32. In the Sanhedrim were many devoted adherents of Rome, and the rest were well aware of the weakness of the national power.

A Sadducee, who held the office for eighteen years.

That year

This has been cited to show that John is guilty of a historical error, since, according to the Mosaic law, the high priesthood was held for life. The occurrence of the phrase three times (John 11:49, John 11:51) is significant, and, so far from indicating an error, goes to connect the office of Caiaphas with his part in accomplishing the death of Christ. It devolved on the High Priest to offer every year the great sacrifice of atonement for sin; and in that year, that memorable year, it fell to Caiaphas to be the instrument of the sacrifice of Him that taketh away the sin of the world. Dante places Caiaphas and his father-in-law, Annas, far down in Hell in the Bolgia of the Hypocrites:

"to mine eyes there rushed

One crucified with three stakes on the ground.

When me he saw, he writhed himself all over,

Blowing into his beard with suspirations;

And the friar Catalan who noticed this,

Said to me: 'This transfixed one whom thou seest,

Counselled the Pharisees that it was meet

To put one man to torture for the people.

Crosswrise and naked is he on the path,

As thou perceivest; and he needs must feel,

continued...

The former the theocratic nation, the people of God: the latter, the body politic. See on 1 Peter 2:9.

John does not used the word λαός, people, which Caiaphas had just employed. The Jews were no longer a people, only one of the nations of the world. He wishes to set the Gentiles over against the Jews, and this distinction was national. Moreover, John points out in this word the fact that the work of Christ was not to be for any people as specially chosen of God, but for all nations.

The wild hill-country, northeast of Jerusalem.

Ephraim

The site is uncertain. Commonly taken as Ophrah (1 Samuel 13:17), or Ephraim (2 Chronicles 13:19), and identified with el-Taiyibeh, sixteen miles from Jerusalem, and situated on a hill which commands the Jordan valley.

(Omit.)

He raised

For He, read Jesus.

Only here and John 19:39. Matthew and Mark, ἀλάβαστρον, a flask.

Of spikenard (νάρδου πιστικῆς)

So Mark. See on Mark 14:3.

Very precious (πολυτίμου)

Literally, of much value. Matthew has βαρυτίμου, of weighty value.

Anointed

See on John 11:2.

Feet

The Synoptists mention only the pouring on the head.

Omit.

Or three hundred denarii. On the denarius, see on Matthew 20:2. Mark says more than three hundred pence. Three hundred denarii would be about fifty dollars, or twice that amount if we reckon according to the purchasing power.

The poor (πτωχοῖς)

See on Matthew 5:3. No article: to poor people.

The best texts read ἔχων, having, and omit the second καὶ and. The rendering would then be, and having the bag bare, etc.

The bag (γλωσσόκομον)

Only here and John 13:29. Originally a box for keeping the mouth-pieces of wind instruments. From γλῶσσα, tongue, and κομέω, to tend. The word was also used for a coffin. Josephus applies it to the coffer in which the golden mice and emerods were preserved (1 Samuel 6:11). In the Septuagint, of the chest which Joash had provided for receiving contributions for the repairing of the Lord's house (2 Chronicles 24:8). Rev. gives box, in margin.

Bare (ἐβάσταζεν)

Carried away or purloined. This meaning is rather imparted by the context than residing in the verb itself, i.e., according to New Testament usage (see on John 10:21). Unquestionably it has this meaning in later Greek, frequently in Josephus. Render, therefore, as Rev., took away. The rendering of the A.V. is tautological.

This passage presents great difficulty. According to the reading just given, the meaning is that Mary had kept the ointment, perhaps out of the store provided for Lazarus' burial, against the day of Christ's preparation for the tomb. The word ἐνταφιασμοῦ is wrongly rendered burial. It means the preparation for burial, the laying out, or embalmment. It is explained by John 19:40, as the binding in linen cloths with spices, "as the manner of the Jews is ἐνταφιάζειν to prepare for burial," not to bury. It is the Latin pollingere, to wash and prepare a corpse for the funeral pile. Hence the name of the servant to whom this duty was committed was pollinctor. He was a slave of the libitinarius, or furnishing undertaker. Mary, then, has kept the ointment in order to embalm Jesus with it on this day, as though He were already dead. This is the sense of the Synoptists. Matthew (Matthew 26:12) says, she did it with reference to my preparation for burial. Mark, she anticipated to anoint.

The reading of the Received Text is, however, disputed. The best textual critics agree that the perfect, τετήρηκεν, she hath kept, was substituted for the original reading τηρήσῃ, the aorist, she may keep, or may have kept, by some one who was trying to bring the text into harmony with Mark 14:8; not understanding how she could keep for His burial that which she poured out now. Some, however, urge the exact contrary, namely, that the perfect is the original reading, and that the aorist is a correction by critics who were occupied with the notion that no man is embalmed before his death, or who failed to see how the ointment could have been kept already, as it might naturally be supposed to have been just purchased. (So Godet and Field.)

According to the corrected reading, ἵνα, in order that, is inserted after ἄφες αὐτὴν, let her alone, or suffer her; τετήρηκεν, hath kept, is changed to τηρήσῃ, may keep, and the whole is rendered, suffer her to keep it against the day of my burying. So Rev.

But it is difficult to see why Christ should desire to have kept for His embalmment what had already been poured out upon Him. Some, as Meyer, assume that only a part of the ointment was poured out, and refer αὐτό, it, to the part remaining. "Let her alone, that she may not give away to the poor this ointment, of which she has just used a portion for the anointing of my feet, but preserve it for the day of my embalmming." Canon Westcott inclines to this view of the use of only a part. But the inference from the synoptic narratives can be only that the whole contents of the flask were used, and the mention of the pound by John, and the charge of waste are to the same effect. There is nothing whatever to warrant a contrary supposition.

Others explain, suffer her to have kept it, or suffer that she may have kept it. So Westcott, who says: "The idiom by which a speaker throws himself into the past, and regards what is done as still a purpose, is common to all languages."

Others, again, retain the meaning let her alone, and render ἵνα, in order that, with an ellipsis, thus: "Let her alone: (she hath not sold her treasure) in order that she might keep it," etc.

The old rendering, as A.V., is the simplest, and gives a perfectly intelligible and consistent sense. If, however, this must be rejected, it seems, on the whole, best to adopt the marginal reading of the Rev., with the elliptical ἵνα: let her alone: it was that she might keep it. This preserves the prohibitory force of ἄφες αὐτήν, which is implied in Matthew 26:10, and is unquestionable in Mark 14:6. Compare Matthew 15:14; Matthew 19:14; Matthew 27:49.

Note that the promise of the future repute of this act (Matthew 26:13; Mark 14:9) is omitted by the only Evangelist who records Mary's name in connection with it.

The best texts insert the article, which converts the expression into the current phrase, the common people. So Rev.

Knew (ἔγνω)

Rev., more correctly, learned. They came to know.

See on John 12:47.

Withdrew from their company.

Some editors add the article and render, the common people.

The A.V. overlooks both the articles, the branches of the palms. βαΐ́α occurs only here in the New Testament, and means palm branches, or, strictly, tops of the palms where the fruit is produced. Of the palms may have been added by John for readers unacquainted with the technical term, but the expression palm branches of the palms, is similar to housemaster of the house (οἰκοδεσπότης τῆς οἰκίας, Luke 22:11). The articles are commonly explained as marking the trees which were by the wayside on the route of the procession. Some think that they point to the well-known palm branches connected with the Feast of Tabernacles. On the different terms employed by the Evangelists for "branches," see on Mark 11:8.

To meet (εἰς ὑπάντησιν)

Very literally, to a going to meet.

Cried (ἔκραζον)

Imperfect, kept crying as he advanced.

Hosanna

Meaning O save!

Blessed (εὐλογημένος)

A different word from the blessed of Matthew 5:3 (μακάριος). This is the perfect participle of the verb εὐλογέω, to speak well of, praise, hence our eulogy. Matthew's word applies to character; this to repute. The ascription of praise here is from Psalm 118:25, Psalm 118:26. This Psalm, according to Perowne, was composed originally for the first celebration of the Feast of Tabernacles after the completion of the sacred temple. The words of the twenty-fifth verse were sung during that feast, when the altar of burnt-offering was solemnly compassed; that is, once on each of the first six days of the feast, and seven times on the seventh day. This seventh day was called "the Great Hosanna," and not only the prayers for the feast, but even the branches of trees, including the myrtles which were attached to the palm branch, were called "Hosannas."

The King of Israel

The best texts add καὶ, even the king, etc.

Only here in the New Testament. Matthew mentions an ass and a colt; Mark and Luke a colt only.

The verb means to go to meet. Hence Rev., went and met.

The phrase occurs only here. Literally, is gone away.

Gentiles, not Hellenists. See on Acts 6:1. Jesus comes into contact with the Gentile world at His birth (the Magi) and at the close of His ministry.

They appear together in John 1:45; John 6:7, John 6:8. Compare Mark 3:18.

The best texts read ἀποκρίνεται, answereth.

The hour is come, that (ἐλήλυθεν ἡ ὥρα ἵνα)

This is not equivalent to "the hour is come in which." The hour is used absolutely: the critical hour is come in order that the Son, etc.

See on John 1:51; see on John 10:1.

A corn (ὁ κόκκος)

Properly, the corn or grain. The article should be inserted in the translation, because Jesus is citing the wheat-grain as a familiar type of that which contains in itself the germ of life. So wheat has the article: the corn of the wheat. The selection of the corn of wheat as an illustration acquires a peculiar interest from the fact of its being addressed to Greeks, familiar with the Eleusinian mysteries celebrated in their own country. These mysteries were based on the legend of Dionysus (Bacchus). According to the legend his original name was Zagreus. He was the son of Zeus (Jupiter) by his own daughter Persephone (Proserpina), and was destined to succeed to supreme dominion and to the wielding of the thunderbolt. The jealousy of Here (Juno), the wife of Zeus, incited the Titans against him, who killed him while he was contemplating his face in a mirror, cut up his body, and boiled it in a caldron, leaving only the heart. Zeus, in his wrath, hurled the Titans to Tartarus, and Apollo collected the remains of Zagreus and buried them. The heart was given to Semele, and Zagreus was born again from her under the form of Dionysus. The mysteries represented the original birth from the serpent, the murder and dismemberment of the child, and the revenge inflicted by Zeus; and the symbols exhibited - the dice, ball, top, mirror, and apple - signified the toys with which the Titans allured the child into their power. Then followed the restoration to life; Demeter (Ceres) the goddess of agriculture, the mother of food, putting the limbs together, and giving her maternal breasts to the child. All this was preparatory to the great Eleusinia, in which the risen Dionysus in the freshness of his second life was conducted from Athens to Eleusis in joyful procession. An ear of corn, plucked in solemn silence, was exhibited to the initiated as the object of mystical contemplation, as the symbol of the god, prematurely killed, but, like the ear enclosing the seed-corn, bearing within himself the germ of a second life.

With this mingled the legend of Persephone, the daughter of Demeter, who was carried off by Pluto to the infernal world. The mother wandered over the earth seeking her daughter, and having found her, applied to Zeus, through whose intervention Persephone, while condemned to Hades for a part of the year, was allowed to remain upon earth during the other part. Thus the story became the symbol of vegetation, which shoots forth in spring, and the power of which withdraws into the earth at other seasons of the year. These features of the mysteries set forth, and with the same symbol as that employed by Christ here, the crude pagan conception of life rising out of death.

Alone (αὐτὸς μόνος)

Literally, itself alone. Rev., by itself alone.

See on Mark 12:30; see on Luke 1:46.

Shall lose (ἄπολέσει)

The best texts read ἀπολλύει, loseth. See on Luke 9:25.

In this world

This earthly economy, regarded as alien and hostile to God. The words are added in order to explain the strong phrase, hateth his life or soul.

Shall keep (φυλάξει)

See on 1 Peter 1:4.

See on Matthew 20:26; see on Mark 9:35; see on 1 Peter 1:12.

Me (ἐμοὶ)

Notice the emphatic recurrence of the pronoun in this verse.

My Father

Rev., rightly, the Father. "Very much of the exact force of St. John's record of the Lord's words appears to depend upon the different conceptions of the two forms under which the fatherhood of God is described. God is spoken of as 'the Father' and as 'my Father.' Generally it may be said that the former title expresses the original relation of God to being, and specially to humanity, in virtue of man's creation in the divine image; and the latter more particularly the relation of the Father to the Son incarnate, and so indirectly to man in virtue of the incarnation. The former suggests those thoughts which spring from the consideration of the absolute moral connection of man with God; the latter, those which spring from what is made known to us through revelation of the connection of the incarnate Son with God and with man. 'The Father' corresponds, under this aspect, with the group of ideas gathered up in the Lord's titles, 'the Son' 'the Son of man;' and 'my Father' with those which are gathered up in the title 'the Son of God,' 'the Christ'" (Westcott).

See reff. on John 12:25. The soul, ψυχή, is the seat of the human affections; the spirit (πνεῦμα) of the religious affections.

Is troubled (τετάρακται)

The perfect tense; has been disturbed and remains troubled. The same verb as in John 11:33. Notice that there it is said. He groaned in the spirit (τῷ πνεύματι). His inward agitation did not arise from personal sorrow or sympathy, but from some shock to His moral and spiritual sense.

What shall Isay?

A natural expression out of the depths of our Lord's humanity. How shall I express my emotion? Some commentators connect this with the following clause, shall I say, Father, save me, etc. But this does not agree with the context, and represents a hesitation in the mind of Jesus which found no place there.

Save me

The shrinking from suffering belongs to the human personality of our Lord (compare Matthew 26:39); but the prayer, save me from this hour, is not for deliverance from suffering, but for victory in the approaching trial. See Hebrews 5:7. The expression is very vivid. "Save me out of this hour."

For this cause

Explained by glorify thy name. For this use, namely, that the Father's name might be glorified.

(Wyc., clarify, as the Vulgate clarifca.)

Name

See on Matthew 28:19.

Emphatic in the Greek order. It is not for my sake that this voice hath come.

The phrase occurs only in the Gospel; here, John 14:30; John 16:11.

Shall be cast out (ἐκβληθήσεται ἔξω)

In every case but one where the word ἐκβάλλω occurs in John, it is used of casting out from a holy place or society. See John 2:15; John 9:34, John 9:3; 3 John 1:10; Revelation 12:2. Compare John 10:4.

See on John 3:14. The primary reference is to the cross, but there is included a reference to the resurrection and ascension. Bengel says: "In the very cross there was already something tending towards glory." Wyc., enhanced.

From the earth (ἐκ τῆς γῆς)

Literally, out of the earth.

Will draw (ἑλκύσω)

See on John 6:44.

All men (πάντας)

Some high authorities read πάντα, all things.

Unto Me (πρὸς ἐμαυτόν)

Rev., rightly, unto myself: in contrast with the prince of this world.

See on John 10:34.

The best texts read πάντα, among you.

While ye have (ἕως)

The best texts read ὡς, as: walk in conformity with the fact that you have the Light among you.

Lest darkness come upon you (ἵνα μὴ σξοτία ὑμᾶς καταλάβῃ)

Rev., better, that darkness overtake you not. On overtake see on taketh, Mark 9:18; and see on perceived, Acts 4:13.

These words of Isaiah are repeated five times in the New Testament as the description of the Jewish people in its latest stage of decay. Matthew 13:13; Mark 4:12; Luke 8:10; John 12:40; Acts 28:26.

Hardened (πεπώρωκεν)

See on the kindred noun πώρωσις, hardness, Mark 3:5.

Understand (νόησωσιν)

Rev., better, perceive. Mark has συνιῶσιν, understand. See on understanding, Luke 2:47.

Be converted (ἐπιστραφῶσιν)

See on Matthew 13:15; see on Luke 22:32. Rev., more accurately, turn, with the idea of turning to or toward something (ἐπί).

The best texts read ὅτι, because.

His glory

In the vision in the temple, Isaiah 6:1, Isaiah 6:3, Isaiah 6:5.

Of Him

Christ.

Rev., more neatly and accurately, even of the rulers.

Believed on Him (ἐπίστευσαν εἰς αὐτόν)

See on John 1:12. It is to be noted that John here uses of this imperfect faith which refused to complete itself in confession, the formula for complete faith. Compare believed in His name (John 2:23), and see note there.

Confess Him (ὡμολόγουν)

The Him, or, Rev., it, is not in the text. The verb is used absolutely. They did not make confession. See on Matthew 7:23; see on Matthew 10:32; see on Matthew 14:7.

Lest they should be put out of the synagogue (ἵνα μὴ ἀποσυνάγωγοι γένωνται)

Better, that they should not be, etc. Compare Rev., John 12:35. On the phrase, be put out of the synagogue, see on John 9:22.

Much better, Rev., glory, because suggesting a contrast with the vision of divine glory referred to in John 12:41. Compare John 5:44.

Than (ἤπερ)

The word cannot be rendered by a corresponding word in English The force is, "more than the glory of God, though He is so much more glorious." The word is found nowhere else in the New Testament. Some authorities read ὕπερ, above.

This is not meant to relate a reappearance of Jesus in public. The close of His public ministry is noted at John 12:36. It is in continuation of the Evangelist's own remarks, and introduces a summary of Jesus' past teaching to the Jews.

Believeth - on Him that sent Me (πιστεύει - εἰς τὸν πέμψαντά με)

This is the first and almost the only place in the Gospel where the words believe on are used with reference to the Father. This rendering in John 5:24 is an error. See John 14:1. The phrase is constantly associated with our Lord. At the same time it is to be noted that it contemplates the Father as the source of the special revelation of Christ, and therefore is not absolutely an exception to the habitual usage. The same is true of John 14:1.