Therefore Jesus six days before the Passover came to Bethany, where Lazarus was, whom Jesus rose from the dead.
Sun is copulative or transitional (Bernard and so) continue on the story. Before being pros like the Latin ante - each phrase explains the next. Builds tension as surly J & L being together would. This meal is probably the shabbot. 6 days before would put the feast beginning as some suggest on Thurs. special high sabbath, allowing J to stay in the grave thurs nite, fri nite and sat nite fulfilling prophecy.
2 ἐποίησαν οὖν αὐτῷ δεῖπνον ἐκεῖ, καὶ ἡ Μάρθα διηκόνει, ὁ δὲ Λάζαρος εἷς ἦν ἐκ τῶν ἀνακειμένων σὺν αὐτῷ.
Therefore they made dinner there for him, and Martha served, and Lazarus was the one reclining at the table with Him. (has anyone tried to eat like this?)
Sun being the transitional instead of the inferential. Argument over timing of dinner. Others put it later and have another woman anoint Jesus' feet. The chronology is hard to reconcile. Historians have a hard time justifying the dinners and anointing. John seemingly the one out of step. Can we simply say that time order was not necessarily of prime importance as word order not as important to Gks as to English.
Articulated participle, ablative after ek - Robertson. Simon the leper not bitter Simon.
3 ἡ οὖν Μαρία λαβοῦσα λίτραν μύρου νάρδου πιστικῆς πολυτίμου ἤλειψεν τοὺς πόδας τοῦ Ἰησοῦ καὶ ἐξέμαξεν ταῖς θριξὶν αὐτῆς τοὺς πόδας αὐτοῦ· ἡ δὲ οἰκία ἐπληρώθη ἐκ τῆς ὀσμῆς τοῦ μύρου. Therefore Maria took a pound of ointment of oil of nard, genuine and expensive, anointed the feet of Jesus and wiped with her hair his feet. And the house was being filled from the odor of the ointment.
litran, L. libra, meaning about 12 ounces. Nard is the head or spike of an East Indian plant, very fragrant. Occurs also in Mark 14:3. Loose hair of Mary places her also in Luke 7 as the woman with loose morals. Head in Matt. not feet. Plutarch has both, head and feet. Several of the words appears here and in Mark 14. "wiped with her hair" dative of instrument - plural.4 λέγει δὲ Ἰούδας ὁ Ἰσκαριώτης, εἷς [ἐκ] τῶν μαθητῶν αὐτοῦ, ὁ μέλλων αὐτὸν παραδιδόναι,
And Judas the Iscariot one of his disciples the one who was about to betray him said, Because of 6:1 and 13:2, both father and son Iscariot, not the zealots. Rob. thinks Iscariot is Josh 15:25 tribe of Kerioth only non-Galilean in 12.
5 δια τί τοῦτο τὸ μύρον οὐκ ἐπράθη τριακοσίων δηναρίων καὶ ἐδόθη πτωχοῖς;
"Why was this ointment not sold for three hundred dinarius and give to poor (people)? "
And Judas the Iscariot one of his disciples the one who was about to betray him said, Because of 6:1 and 13:2, both father and son Iscariot, not the zealots. Rob. thinks Iscariot is Josh 15:25 tribe of Kerioth only non-Galilean in 12.
5 δια τί τοῦτο τὸ μύρον οὐκ ἐπράθη τριακοσίων δηναρίων καὶ ἐδόθη πτωχοῖς;
"Why was this ointment not sold for three hundred dinarius and give to poor (people)? "
for 300 dinarius - year's wage for laborer - genitive of price. No article "poor people" (Robertson)
6 εἶπεν δὲ τοῦτο οὐχ ὅτι περὶ τῶν πτωχῶν ἔμελεν αὐτῷ ἀλλ’ ὅτι κλέπτης23 ἦν καὶ τὸ γλωσσόκομον ἔχων τὰ βαλλόμενα ἐβάσταζεν. And he said this is not that he cared for the poor
but because he was a thief, and the had the money bag and carried what was put in it.
7 εἶπεν οὖν ὁἸησοῦς· ἄφες αὐτήν, ἵνα εἰς τὴν ἡμέραν τοῦ ἐνταφιασμοῦ μου τηρήσῃ αὐτό·
Therefore Jesus said, leave her alone, because (it was) perparation into the day of my burial.
Idomatic see Robertson.
8 τοὺς πτωχοὺς γὰρ πάντοτε ἔχετε μεθ’ ἑαυτῶν, ἐμὲ δὲ οὐ πάντοτε ἔχετε.
For the poor you have with yourselves always, but me you do not always have.
Robertson claims this is malapropos when put next to Luke 7:35 ff. But man is named Simon who objects, Judas' father?
9 Ἔγνω οὖν ὁ ὄχλος πολὺς ἐκ τῶνἸουδαίων ὅτι ἐκεῖ ἐστιν, καὶ ἦλθον οὐ διὰ τὸν Ἰησοῦν μόνον, ἀλλ’ ἵνα καὶ τὸν Λάζαρον ἴδωσιν,ὃν ἤγειρεν ἐκ νεκρῶν.
Therefore much people of the Jews knew that he was there, and they were coming not because of Jesus alone, but also to see Lazarus, whom he raised from the dead.
Robertson claims idomatic ochlos polos as "common people" but this not verified by any, "much people" and article is part of the idomatic phrase.
10 ἐβουλεύσαντο δὲ οἱ ἀρχιερεῖς ἵνα καὶ τὸν Λάζαρον ἀποκτείνωσιν,
And the chief priests were counseling in order to kill Lazarus,
aorist 3 plural bouleuo; hina clause first aroist active subj. - Robertson points to this as reason Synoptics do not tell the story if Lazarus is still alive.
11 ὅτι πολλοὶ δι’ αὐτὸν ὑπῆγον τῶν Ἰουδαίων καὶ ἐπίστευον εἰς τὸν Ἰησοῦν.
because of him many of the Jews departed and believed in Jesus.
Causal use of Hoti - di' auton - "because of him" regular idiom
12 τῇ ἐπαύριον ὄχλος πολὺς ὁ ἐλθὼν εἰς τὴν ἑορτήν, ἀκούσαντες ὅτι ἔρχεται Ἰησοῦς εἰς Ἱεροσόλυμα,
On the morrow, the great multitude the ones that were coming to the feast, hearing that Jesus was coming to Jerusalem,
tei epaurion, locative case, on the morrow, some supply day for tommorrow day or KJV next day, "the common people" or much people.
13 ἔλαβον τὰ βαΐα τῶν φοινίκων καὶ ἐξῆλθον εἰς ὑπάντησιν αὐτῷ, καὶ ἐκραύγαζον· ὡσαννά· εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου, καὶ ὁ βασιλεὺς τοῦ Ἰσραήλ.
They took branches of the palm trees and went out to meet him and called out, " Hosanna, Blessed is the one coming in the name of the Lord, and the King of Israel."
Lambano - second aroist - Baion Egyptian word - only here in NT but found in Papyria and 1 Mac. 13:51 - hosanna - transliteration of Hebrew for "save now"
14 εὑρὼν δὲ ὁ Ἰησοῦς ὀ νάριον ἐκάθισεν ἐπ’ αὐτό, καθώς ἐστιν γεγραμμένον·
And Jesus finding a young donkey(colt) sat on him, just as it is written,
Isaiah Ezekiels prophecy. euron - second aroist participle - diminitive of onou.
15 μὴ φοβοῦ, θυγάτηρ Σιών· ἰδοὺ ὁ βασιλεύς σου ἔρχεται, καθήμενος ἐπὶ πῶλον ὄνου.
"Fear not, daughter of Zion, Behold you king comes, sitting on a foal of a donkey."
Vocative case, Zach. 9:9.
16 ταῦτα οὐκ ἔγνωσαν αὐτοῦ οἱ μαθηταὶ τὸ πρῶτον, ἀλλ’ ὅτε ἐδοξάσθη Ἰησοῦς τότε ἐμνήσθησαν ὅτι ταῦτα ἦν ἐπ’ αὐτῷ γεγραμμένα καὶ ταῦτα ἐποίησαν αὐτῷ.
These things the disciples did not recognize at first but when Jesus was glorified then they remembered that these things were written about him and these things were done to him.
All second aroist, two passive - the use of tauta 3 times Bernard calls clumsy but Robertson good for clarification. Hind sight is 20x20
17 ἐμαρτύρει οὖν ὁ ὄχλος ὁ ὢν μετ’ αὐτοῦ ὅτι τὸν Λάζαρον ἐφώνησεν ἐκ τοῦ μνημείου καὶ ἤγειρεν αὐτὸν ἐκ νεκρῶν.
Therefore the crowd who was with him when he called Lazarus out of the tomb and raised him from the dead, continued testifiing. Singular verb with plural subject treated as a unit. The force of the imperfect allows for the crowd to "continue to spread the word" as the NIV states.
18 διὰ τοῦτο καὶ ὑπήντησεν αὐτῷ ὁ ὄχλος, ὅτι ἤκουσαν τοῦτο αὐτὸν πεποιηκέναι τὸ σημεῖον.
Because of this thing the crowd also met with him because they hear that he had done the signs.
The crowd from verse 13 not the one coming from Bethany. Two crowds.
19 οἱ οὖν Φαρισαῖοι εἶπαν πρὸς ἑαυτούς· θεωρεῖτε ὅτι οὐκ ὠφελεῖτε οὐδέν· ἴδε ὁ κόσμος ὀπίσω αὐτοῦ ἀπῆλθεν.
Therefore the Pharisees said to themsleves, "Look you gain nothing? Behold the whole world is going after him."
Theoreo - look perceived, - 2nd plural. present.
20 Ἦσαν δὲ Ἕλληνές τινες ἐκ τῶν ἀναβαινόντων ἵνα προσκυνήσωσιν ἐν τῇ ἑορτῇ·
And there were certain Greeks who went up in order to worship in the feast.
Not Hellenistic Jews but Greeks. anabaino -often used to refer to going to the feast.
6 εἶπεν δὲ τοῦτο οὐχ ὅτι περὶ τῶν πτωχῶν ἔμελεν αὐτῷ ἀλλ’ ὅτι κλέπτης23 ἦν καὶ τὸ γλωσσόκομον ἔχων τὰ βαλλόμενα ἐβάσταζεν. And he said this is not that he cared for the poor
but because he was a thief, and the had the money bag and carried what was put in it.
7 εἶπεν οὖν ὁἸησοῦς· ἄφες αὐτήν, ἵνα εἰς τὴν ἡμέραν τοῦ ἐνταφιασμοῦ μου τηρήσῃ αὐτό·
Therefore Jesus said, leave her alone, because (it was) perparation into the day of my burial.
Idomatic see Robertson.
8 τοὺς πτωχοὺς γὰρ πάντοτε ἔχετε μεθ’ ἑαυτῶν, ἐμὲ δὲ οὐ πάντοτε ἔχετε.
For the poor you have with yourselves always, but me you do not always have.
Robertson claims this is malapropos when put next to Luke 7:35 ff. But man is named Simon who objects, Judas' father?
9 Ἔγνω οὖν ὁ ὄχλος πολὺς ἐκ τῶνἸουδαίων ὅτι ἐκεῖ ἐστιν, καὶ ἦλθον οὐ διὰ τὸν Ἰησοῦν μόνον, ἀλλ’ ἵνα καὶ τὸν Λάζαρον ἴδωσιν,ὃν ἤγειρεν ἐκ νεκρῶν.
Therefore much people of the Jews knew that he was there, and they were coming not because of Jesus alone, but also to see Lazarus, whom he raised from the dead.
Robertson claims idomatic ochlos polos as "common people" but this not verified by any, "much people" and article is part of the idomatic phrase.
10 ἐβουλεύσαντο δὲ οἱ ἀρχιερεῖς ἵνα καὶ τὸν Λάζαρον ἀποκτείνωσιν,
And the chief priests were counseling in order to kill Lazarus,
aorist 3 plural bouleuo; hina clause first aroist active subj. - Robertson points to this as reason Synoptics do not tell the story if Lazarus is still alive.
11 ὅτι πολλοὶ δι’ αὐτὸν ὑπῆγον τῶν Ἰουδαίων καὶ ἐπίστευον εἰς τὸν Ἰησοῦν.
because of him many of the Jews departed and believed in Jesus.
Causal use of Hoti - di' auton - "because of him" regular idiom
12 τῇ ἐπαύριον ὄχλος πολὺς ὁ ἐλθὼν εἰς τὴν ἑορτήν, ἀκούσαντες ὅτι ἔρχεται Ἰησοῦς εἰς Ἱεροσόλυμα,
On the morrow, the great multitude the ones that were coming to the feast, hearing that Jesus was coming to Jerusalem,
tei epaurion, locative case, on the morrow, some supply day for tommorrow day or KJV next day, "the common people" or much people.
13 ἔλαβον τὰ βαΐα τῶν φοινίκων καὶ ἐξῆλθον εἰς ὑπάντησιν αὐτῷ, καὶ ἐκραύγαζον· ὡσαννά· εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου, καὶ ὁ βασιλεὺς τοῦ Ἰσραήλ.
They took branches of the palm trees and went out to meet him and called out, " Hosanna, Blessed is the one coming in the name of the Lord, and the King of Israel."
Lambano - second aroist - Baion Egyptian word - only here in NT but found in Papyria and 1 Mac. 13:51 - hosanna - transliteration of Hebrew for "save now"
14 εὑρὼν δὲ ὁ Ἰησοῦς ὀ νάριον ἐκάθισεν ἐπ’ αὐτό, καθώς ἐστιν γεγραμμένον·
And Jesus finding a young donkey(colt) sat on him, just as it is written,
Isaiah Ezekiels prophecy. euron - second aroist participle - diminitive of onou.
15 μὴ φοβοῦ, θυγάτηρ Σιών· ἰδοὺ ὁ βασιλεύς σου ἔρχεται, καθήμενος ἐπὶ πῶλον ὄνου.
"Fear not, daughter of Zion, Behold you king comes, sitting on a foal of a donkey."
Vocative case, Zach. 9:9.
16 ταῦτα οὐκ ἔγνωσαν αὐτοῦ οἱ μαθηταὶ τὸ πρῶτον, ἀλλ’ ὅτε ἐδοξάσθη Ἰησοῦς τότε ἐμνήσθησαν ὅτι ταῦτα ἦν ἐπ’ αὐτῷ γεγραμμένα καὶ ταῦτα ἐποίησαν αὐτῷ.
These things the disciples did not recognize at first but when Jesus was glorified then they remembered that these things were written about him and these things were done to him.
All second aroist, two passive - the use of tauta 3 times Bernard calls clumsy but Robertson good for clarification. Hind sight is 20x20
17 ἐμαρτύρει οὖν ὁ ὄχλος ὁ ὢν μετ’ αὐτοῦ ὅτι τὸν Λάζαρον ἐφώνησεν ἐκ τοῦ μνημείου καὶ ἤγειρεν αὐτὸν ἐκ νεκρῶν.
Therefore the crowd who was with him when he called Lazarus out of the tomb and raised him from the dead, continued testifiing. Singular verb with plural subject treated as a unit. The force of the imperfect allows for the crowd to "continue to spread the word" as the NIV states.
18 διὰ τοῦτο καὶ ὑπήντησεν αὐτῷ ὁ ὄχλος, ὅτι ἤκουσαν τοῦτο αὐτὸν πεποιηκέναι τὸ σημεῖον.
Because of this thing the crowd also met with him because they hear that he had done the signs.
The crowd from verse 13 not the one coming from Bethany. Two crowds.
19 οἱ οὖν Φαρισαῖοι εἶπαν πρὸς ἑαυτούς· θεωρεῖτε ὅτι οὐκ ὠφελεῖτε οὐδέν· ἴδε ὁ κόσμος ὀπίσω αὐτοῦ ἀπῆλθεν.
Therefore the Pharisees said to themsleves, "Look you gain nothing? Behold the whole world is going after him."
Theoreo - look perceived, - 2nd plural. present.
20 Ἦσαν δὲ Ἕλληνές τινες ἐκ τῶν ἀναβαινόντων ἵνα προσκυνήσωσιν ἐν τῇ ἑορτῇ·
And there were certain Greeks who went up in order to worship in the feast.
Not Hellenistic Jews but Greeks. anabaino -often used to refer to going to the feast.
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