εἶχε, καὶ] τὰ βαλλόμενα * ἐβάσταζεν.
δο7
7. εἶπεν οὖν ὁ ᾿Ιησοῦς, ! ας. 15.
{2 Ἂφες αὐτήν: εἰς τὴν ἡμέραν τοῦ ἐνταφιασμοῦ µου τετήρηκεν”/χ.48. Μι
αὐτό. , mm ” πάντοτε ἔχετε.
ϱ. Ἔγνω οὖν ὄχλος ὃ πολὺς ἐκ τῶν
dXVil. 49.
8. τοὺς πτωχοὺς γὰρ πάντοτε ἔχετε pel” * ἑαυτῶν, ἐμὲ δὲ οὐ k See Sim-
cox,Gram. Ρ. 63.
Ιουδαίων ὅτι ἐκεῖ | ἐστι: καὶ ! ἶ. 4ο.
ἦλθον ™ οὐ διὰ τὸν ᾿Ιησοῦν µόνον, GAN ἵνα καὶ τὸν Λάζαρον ἴδωσιν, ὃν πι xi. 52.
ἔγειρεν ἐκ νεκρῶν.
Λάζαρον ἀποκτείνωσιν * 11. ὅτι πολλοὶ δι αὐτὸν ὑπῆγον τῶν Ιουδαίων,
‘ ιά 3 . 3 a καὶ ἐπιστευον εἰς τὸν Ιησοῦν.
1 For ειχε, και SBD 33 read εχων.
10 ἐβουλεύσαντο δὲ οἱ ἀρχιερεῖς, "ἵνα καὶ τὸν n Burton,
405.
2 Τ.Ε. in AIPA; ινα (inserted after αυτην) . . . Ττηρηση in WBDKL 33, it. vulg. Aegypt. Arm. Goth. So Ti.W H.R. T.R. gives the better meaning ; the difficulty
invited alteration,
3 SQB*L insert Φ; adopted by Ti.W.H.R.
away ”’ or “ make away with ” is beyond dispute. The passages cited by Kypke and Field (Soph., Philoct., 1105; Josephus, Antzq., ix. 2; Diog., Laert., iv. 59) prove that it was used of “ taking away by stealth” or “ purloining”; and cf. the use of dépew in Eur., Hec., 792. Liddell and Scott aptly compare the Scots use of “lift” in “ cattle-lifting ”’ and so forth. Mary found a prompt champion in Jesus: “Ades αὐτήν, ‘let her alone”, Κ.Υ. renders: “' Suffer her to keep it against the day of my burying”; and in margin: ‘Let her alone: it was that she might keep it”. This Westcott understands as meaning ‘‘ suffer her to keep it—this was her pur- pose, and let it not be disturbed—for my preparation for burial”. But, how- ever we understand it, there is a palpable absurdity in our Lord’s requesting that which had already been poured out to be kept for His burial. On the other hand, if the reading of A adopted in T.R. τετήρηκεν was the original reading, it might naturally be altered owing to the scribe’s inability to perceive how this day of anointing could be called the day of His ἐνταφιασμός, and how the ointment could be said to have been kept till that day (cf. Field, Otium Norvic., p. 69). τετήρηκεν is opposed to ἐπράθη (νετ. 5); she had not sold, but kept it; and she kept it, perhaps unconsciously, against the day of His entombment or preparation for burial. ἐνταφιασμός is rather the preparation for burial than the actual interment. Vide especially Kypke on Mk. xiv. 8. This anointing was His true embalming. Mary’s love was re- presentative of the love of His intimate
friends in whose loyal affection He was embalmed so that His memory could never die. The significance of the in- cident lies precisely in this, that Mary’s action is the evidence that Jesus may now die, having already found an en- during place for Himself in the regard of His friends. It is possible that Mary herself, enlightened by her love, had a presentiment that this was the last tribute she could ever pay her Lord.—Ver. 8. As for Judas’ suggestion, He disposes of it, τοὺς πτωχοὺς . . . ἔχετε. “ For the poor ye have always with you,” and every day, therefore, have opportunities of considering and relieving them, ‘but me ye have not always,” and therefore this apparent extravagance, being occa- sional only, finds justification. Occasional lavish expenditure on friends is justified by continuous expenditure on the real necessities of the poor.—Ver. 9. Ἔγνω οὖν ὄχλος πολὺς ἐκ τῶν Ιουδαίων. “A great crowd of the Jews”; ὄχλος is generally used by John in contrast to the Jewish authorities, and R.V. renders “the common people”. When they knew that Jesus was in Bethany they went out from Jerusalem to see Him and Lazarus: an easily accessible and un- doubted sensation. The result was that many of the Jews, on identifying Lazarus, believed on Jesus. Accordingly ἐβουλεύσαντο . . . ἀποκτείνωσιν. The high priests, being Sadducees, could not bear to have in their neighbourhood a living witness to the possibility of living through death, and a powerful testimony to the power of Jesus. And so, to prevent the people believing on Jesus, they made the monstrous proposal to put Lazarus,