apart. But the inference from the synoptic narratives can be only that the whole contents of the flask were used, and the mention of the pownd by John, and the charge of waste are to the same effect. There is nothing whatever to warrant a con- trary 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 iva, in order that, with an ellipsis, thus: “ Let her alone: (she hath not sold her treasure) 2 order that she might keep it,” ete.
The old rendering, as A. V., is the simplest, and gives a per- fectly 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 iva: let her alone: at was that she might keep it. This preserves the prohebitory force of ddes adtyy, which is implied in Matt. xxvi. 10, and is unques- tionable in Mark xiv. 6. Compare Matt. xv. 14; xix. 14; xxvii. 49.*
Note that the promise of the future repute of this act (Matt. xxvi. 13; Mark xiv. 9) is omitted by the only Evangelist who records Mary’s name in connection with it.
9. Much people (yAos moAvs). The best texts insert the article, which converts the expression into the current phrase, the common people. So Rev.
Knew (éyvw). Rev., more correctly, learned. They came to know.
10. The chief priests. See on ver. 47.
* Field (‘* Otium Norvicense ””), who holds by trerhpnrev, observes that ‘‘the conjecture that the ointment may have been reserved from that used at the burying of Lazarus, is not fanciful, but an excellent example of undesigned coincidence, since we should never have perceived the propriety of the might have been sold of the first two Gospels, if John had not helped us out with his rerhonner, she hath kept.”
216 WORD STUDIES IN THE NEW TESTAMENT. 11. Went away (o7fyov). Wethdrew from their company.
12-19. Compare Matt. xxi. 1-11; Mark xi. 1-11; Luke xix. 29-44.
12. A great multitude (6yAos zrodvds). Some editors add the article and render, the common people.
13. Branches of palms (7a Saia trav gowlkwv). The A. V. overlooks both the articles, the branches of the palms. Baia occurs only here in the New Testament, and means palm- branches, or, strictly, tops of the palms where the fruit is pro- duced. Of the palms may have been added by John for read- ers unacquainted with the technical term, but the expression palm-branches of the palms, is similar to house-master of the house (oikodearrorns THs otkias, Luke xxii.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 xi. 8.
To meet (eis drdvtnow). Very literally, to a going to meet. Cried (éxpafov). Imperfect, kept crying as he advanced. Hosanna. Meaning O save /
Blessed (evAoynuévos). A different word from the blessed of Matt. v. 3 (uaxdpvos). This is the perfect participle of the verb evroyéw, to speak well of, praise, hence our eulogy. Mat- thew’s word applies to character ; this to repute. The ascrip- tion of praise here is from Ps. cxviii. 25, 26. This Psalm, ac- cording to Perowne, was composed originally for the first cele- bration 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 solemn- ly compassed ; that is, once on each of the first six days of the feast, and seven times on the seventh day. This seventh day