Markus 14:3-9
Konteks14:3 Now 1 while Jesus 2 was in Bethany at the house of Simon the leper, reclining at the table, 3 a woman came with an alabaster jar 4 of costly aromatic oil 5 from pure nard. After breaking open the jar, she poured it on his head. 14:4 But some who were present indignantly said to one another, “Why this waste of expensive 6 ointment? 14:5 It 7 could have been sold for more than three hundred silver coins 8 and the money 9 given to the poor!” So 10 they spoke angrily to her. 14:6 But Jesus said, “Leave her alone. Why are you bothering her? She has done a good service for me. 14:7 For you will always have the poor with you, and you can do good for them whenever you want. But you will not always have me! 11 14:8 She did what she could. She anointed my body beforehand for burial. 14:9 I tell you the truth, 12 wherever the gospel is proclaimed in the whole world, what she has done will also be told in memory of her.”
Matius 26:6-13
Konteks26:6 Now while Jesus was in Bethany at the house of Simon the leper, 26:7 a woman came to him with an alabaster jar 13 of expensive perfumed oil, 14 and she poured it on his head as he was at the table. 15 26:8 When 16 the disciples saw this, they became indignant and said, “Why this waste? 26:9 It 17 could have been sold at a high price and the money 18 given to the poor!” 26:10 When 19 Jesus learned of this, he said to them, “Why are you bothering this woman? She 20 has done a good service for me. 26:11 For you will always have the poor with you, but you will not always have me! 21 26:12 When 22 she poured this oil on my body, she did it to prepare me for burial. 26:13 I tell you the truth, 23 wherever this gospel is proclaimed in the whole world, what she has done will also be told in memory of her.”
Yohanes 12:1-11
Konteks12:1 Then, six days before the Passover, Jesus came to Bethany, where Lazarus lived, whom he 24 had raised from the dead. 12:2 So they prepared a dinner for Jesus 25 there. Martha 26 was serving, and Lazarus was among those present at the table 27 with him. 12:3 Then Mary took three quarters of a pound 28 of expensive aromatic oil from pure nard 29 and anointed the feet of Jesus. She 30 then wiped his feet dry with her hair. (Now the house was filled with the fragrance of the perfumed oil.) 31 12:4 But Judas Iscariot, one of his disciples (the one who was going to betray him) 32 said, 12:5 “Why wasn’t this oil sold for three hundred silver coins 33 and the money 34 given to the poor?” 12:6 (Now Judas 35 said this not because he was concerned about the poor, but because he was a thief. As keeper of the money box, 36 he used to steal what was put into it.) 37 12:7 So Jesus said, “Leave her alone. She has kept it for the day of my burial. 38 12:8 For you will always have the poor with you, but you will not always have me!” 39
12:9 Now a large crowd of Judeans 40 learned 41 that Jesus 42 was there, and so they came not only because of him 43 but also to see Lazarus whom he had raised from the dead. 12:10 So the chief priests planned to kill Lazarus too, 44 12:11 for on account of him many of the Jewish people from Jerusalem 45 were going away and believing in Jesus.
Markus 11:1-11
Konteks11:1 Now 46 as they approached Jerusalem, 47 near Bethphage 48 and Bethany, at the Mount of Olives, 49 Jesus 50 sent two of his disciples 11:2 and said to them, “Go to the village ahead of you. 51 As soon as you enter it, you will find a colt tied there that has never been ridden. 52 Untie it and bring it here. 11:3 If anyone says to you, ‘Why are you doing this?’ say, ‘The Lord needs it 53 and will send it back here soon.’” 11:4 So 54 they went and found a colt tied at a door, outside in the street, and untied it. 11:5 Some people standing there said to them, “What are you doing, untying that colt?” 11:6 They replied as Jesus had told them, and the bystanders 55 let them go. 11:7 Then 56 they brought the colt to Jesus, threw their cloaks 57 on it, and he sat on it. 58 11:8 Many spread their cloaks on the road and others spread branches they had cut in the fields. 11:9 Both those who went ahead and those who followed kept shouting, “Hosanna! 59 Blessed is the one who comes in the name of the Lord! 60 11:10 Blessed is the coming kingdom of our father David! Hosanna in the highest!” 11:11 Then 61 Jesus 62 entered Jerusalem and went to the temple. And after looking around at everything, he went out to Bethany with the twelve since it was already late.
Matius 21:1-11
Konteks21:1 Now 63 when they approached Jerusalem 64 and came to Bethphage, 65 at the Mount of Olives, 66 Jesus sent two disciples, 21:2 telling them, “Go to the village ahead of you. 67 Right away you will find a donkey tied there, and a colt with her. Untie them and bring them to me. 21:3 If anyone says anything to you, you are to say, ‘The Lord needs them,’ 68 and he will send them at once.” 21:4 This 69 took place to fulfill what was spoken by the prophet: 70
21:5 “Tell the people of Zion, 71
‘Look, your king is coming to you,
unassuming and seated on a donkey,
and on a colt, the foal of a donkey.’” 72
21:6 So 73 the disciples went and did as Jesus had instructed them. 21:7 They brought the donkey and the colt and placed their cloaks 74 on them, and he sat on them. 21:8 A 75 very large crowd spread their cloaks on the road. Others cut branches from the trees and spread them on the road. 21:9 The crowds that went ahead of him and those following kept shouting, 76 “Hosanna 77 to the Son of David! Blessed is the one who comes in the name of the Lord! 78 Hosanna in the highest!” 21:10 As he entered Jerusalem the whole city was thrown into an uproar, 79 saying, “Who is this?” 21:11 And the crowds were saying, “This is the prophet Jesus, from Nazareth 80 in Galilee.”
Lukas 19:28-40
Konteks19:28 After Jesus 81 had said this, he continued on ahead, 82 going up to Jerusalem. 83 19:29 Now 84 when he approached Bethphage 85 and Bethany, at the place called the Mount of Olives, 86 he sent two of the disciples, 19:30 telling them, 87 “Go to the village ahead of you. 88 When 89 you enter it, you will find a colt tied there that has never been ridden. 90 Untie it and bring it here. 19:31 If anyone asks you, ‘Why are you untying it?’ just say, ‘The Lord needs 91 it.’” 19:32 So those who were sent ahead found 92 it exactly 93 as he had told them. 19:33 As 94 they were untying the colt, its owners asked them, 95 “Why are you untying that colt?” 19:34 They replied, “The Lord needs it.” 19:35 Then 96 they brought it to Jesus, threw their cloaks 97 on the colt, 98 and had Jesus get on 99 it. 19:36 As 100 he rode along, they 101 spread their cloaks on the road. 19:37 As he approached the road leading down from 102 the Mount of Olives, 103 the whole crowd of his 104 disciples began to rejoice 105 and praise 106 God with a loud voice for all the mighty works 107 they had seen: 108 19:38 “Blessed is the king 109 who comes in the name of the Lord! 110 Peace in heaven and glory in the highest!” 19:39 But 111 some of the Pharisees 112 in the crowd said to him, “Teacher, rebuke your disciples.” 113 19:40 He answered, 114 “I tell you, if they 115 keep silent, the very stones 116 will cry out!”
Yohanes 12:12-19
Konteks12:12 The next day the large crowd that had come to the feast heard that Jesus was coming to Jerusalem. 117 12:13 So they took branches of palm trees 118 and went out to meet him. They began to shout, 119 “Hosanna! 120 Blessed is the one who comes in the name of the Lord! 121 Blessed is 122 the king of Israel!” 12:14 Jesus found a young donkey 123 and sat on it, just as it is written, 12:15 “Do not be afraid, people of Zion; 124 look, your king is coming, seated on a donkey’s colt!” 125 12:16 (His disciples did not understand these things when they first happened, 126 but when Jesus was glorified, 127 then they remembered that these things were written about him and that these things had happened 128 to him.) 129
12:17 So the crowd who had been with him when he called Lazarus out of the tomb and raised him from the dead were continuing to testify about it. 130 12:18 Because they had heard that Jesus 131 had performed this miraculous sign, the crowd went out to meet him. 12:19 Thus the Pharisees 132 said to one another, “You see that you can do nothing. Look, the world has run off after him!”
Lukas 19:41-44
Konteks19:41 Now 133 when Jesus 134 approached 135 and saw the city, he wept over it, 19:42 saying, “If you had only known on this day, 136 even you, the things that make for peace! 137 But now they are hidden 138 from your eyes. 19:43 For the days will come upon you when your enemies will build 139 an embankment 140 against you and surround you and close in on you from every side. 19:44 They will demolish you 141 – you and your children within your walls 142 – and they will not leave within you one stone 143 on top of another, 144 because you did not recognize the time of your visitation from God.” 145
Yohanes 12:20-36
Konteks12:20 Now some Greeks 146 were among those who had gone up to worship at the feast. 12:21 So these approached Philip, 147 who was from Bethsaida in Galilee, and requested, 148 “Sir, we would like to see Jesus.” 12:22 Philip went and told Andrew, and they both 149 went and told Jesus. 12:23 Jesus replied, 150 “The time 151 has come for the Son of Man to be glorified. 152 12:24 I tell you the solemn truth, 153 unless a kernel of wheat falls into the ground and dies, it remains by itself alone. 154 But if it dies, it produces 155 much grain. 156 12:25 The one who loves his life 157 destroys 158 it, and the one who hates his life in this world guards 159 it for eternal life. 12:26 If anyone wants to serve me, he must follow 160 me, and where I am, my servant will be too. 161 If anyone serves me, the Father will honor him.
12:27 “Now my soul is greatly distressed. And what should I say? ‘Father, deliver me 162 from this hour’? 163 No, but for this very reason I have come to this hour. 164 12:28 Father, glorify your name.” Then a voice came from heaven, 165 “I have glorified it, 166 and I will glorify it 167 again.” 12:29 The crowd that stood there and heard the voice 168 said that it had thundered. Others said that an angel had spoken to him. 169 12:30 Jesus said, 170 “This voice has not come for my benefit 171 but for yours. 12:31 Now is the judgment of this world; now the ruler of this world 172 will be driven out. 173 12:32 And I, when I am lifted up from the earth, will draw all people 174 to myself.” 12:33 (Now he said this to indicate clearly what kind of death he was going to die.) 175
12:34 Then the crowd responded, 176 “We have heard from the law that the Christ 177 will remain forever. 178 How 179 can you say, ‘The Son of Man must be lifted up’? Who is this Son of Man?” 12:35 Jesus replied, 180 “The light is with you for a little while longer. 181 Walk while you have the light, so that the darkness may not overtake you. 182 The one who walks in the darkness does not know where he is going. 12:36 While you have the light, believe in the light, so that you may become sons of light.” 183 When Jesus had said these things, he went away and hid himself from them.
[14:3] 1 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[14:3] 2 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[14:3] 3 sn 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.
[14:3] 4 sn A jar made of alabaster stone was normally used for very precious substances like perfumes. It normally had a long neck which was sealed and had to be broken off so the contents could be used.
[14:3] 5 tn Μύρον (muron) was usually made of myrrh (from which the English word is derived) but here it is used in the sense of ointment or perfumed oil (L&N 6.205). The adjective πιστικῆς (pistikh") is difficult with regard to its exact meaning; some have taken it to derive from πίστις (pistis) and relate to the purity of the oil of nard. More probably it is something like a brand name, “pistic nard,” the exact significance of which has not been discovered.
[14:3] sn Nard or spikenard is a fragrant oil from the root and spike of the nard plant of northern India. This aromatic oil, if made of something like nard, would have been extremely expensive, costing up to a year’s pay for an average laborer.
[14:4] 6 tn The word “expensive” is not in the Greek text but has been included to suggest a connection to the lengthy phrase “costly aromatic oil from pure nard” occurring earlier in v. 3. The author of Mark shortened this long phrase to just one word in Greek when repeated here, and the phrase “expensive ointment” used in the translation is intended as an abbreviated paraphrase.
[14:5] 7 tn Here γάρ (gar) has not been translated.
[14:5] 8 tn Grk “three hundred denarii.” One denarius was the standard day’s wage, so the value exceeded what a laborer could earn in a year (taking in to account Sabbaths and feast days when no work was done).
[14:5] 9 tn The words “the money” are not in the Greek text, but are implied (as the proceeds from the sale of the perfumed oil).
[14:5] 10 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
[14:7] 11 tn In the Greek text of this clause, “me” is in emphatic position (the first word in the clause). To convey some impression of the emphasis, an exclamation point is used in the translation.
[14:9] 12 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[26:7] 13 sn A jar made of alabaster stone was normally used for very precious substances like perfumes. It normally had a long neck which was sealed and had to be broken off so the contents could be used.
[26:7] 14 tn Μύρον (muron) was usually made of myrrh (from which the English word is derived) but here it is used in the sense of ointment or perfumed oil (L&N 6.205).
[26:7] sn Nard or spikenard is a fragrant oil from the root and spike of the nard plant of northern India. This perfumed oil, if made of something like nard, would have been extremely expensive, costing up to a year’s pay for an average laborer.
[26:7] 15 tn Grk “as he was reclining at table.”
[26:7] sn 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.
[26:8] 16 tn Here δέ (de) has not been translated.
[26:9] 17 tn Here γάρ (gar) has not been translated.
[26:9] 18 tn The words “the money” are not in the Greek text, but are implied (as the proceeds from the sale of the perfumed oil).
[26:10] 19 tn Here δέ (de) has not been translated.
[26:10] 20 tn Grk “For she.” Here γάρ (gar) has not been translated.
[26:11] 21 tn In the Greek text of this clause, “me” is in emphatic position (the first word in the clause). To convey some impression of the emphasis, an exclamation point is used in the translation.
[26:12] 22 tn Grk “For when.” Here γάρ (gar) has not been translated.
[26:13] 23 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[12:1] 24 tn Grk “whom Jesus,” but a repetition of the proper name (Jesus) here would be redundant in the English clause structure, so the pronoun (“he”) is substituted in the translation.
[12:2] 25 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity and to conform with contemporary English style.
[12:2] 26 tn Grk “And Martha.” The connective καί (kai, “and”) has been omitted in the translation because it would produce a run-on sentence in English.
[12:2] 27 tn Grk “reclining at the table.”
[12:2] sn 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.
[12:3] 28 tn Or “half a liter”; Grk “a pound” (that is, a Roman pound, about 325 grams or 12 ounces).
[12:3] 29 tn Μύρον (muron) was usually made of myrrh (from which the English word is derived) but here it is used in the sense of ointment or perfumed oil (L&N 6.205). The adjective πιστικῆς (pistikh") is difficult with regard to its exact meaning; some have taken it to derive from πίστις (pistis) and relate to the purity of the oil of nard. More probably it is something like a brand name, “pistic nard,” the exact significance of which has not been discovered.
[12:3] sn Nard or spikenard is a fragrant oil from the root and spike of the nard plant of northern India. This aromatic oil, if made of something like nard, would have been extremely expensive, costing up to a year’s pay for an average laborer.
[12:3] 30 tn Grk “And she.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[12:3] 31 sn This is a parenthetical note by the author. With a note characteristic of someone who was there and remembered, the author adds that the house was filled with the fragrance of the perfumed oil. In the later rabbinic literature, Ecclesiastes Rabbah 7.1.1 states “The fragrance of good oil is diffused from the bedroom to the dining hall, but a good name is diffused from one end of the world to the other.” If such a saying was known in the 1st century, this might be the author’s way of indicating that Mary’s act of devotion would be spoken of throughout the entire world (compare the comment in Mark 14:9).
[12:4] 32 sn This is a parenthetical note by the author.
[12:5] 33 tn Grk “three hundred denarii.” The denarius was a silver coin worth a standard day’s wage, so the value exceeded what a laborer could earn in a year (taking into account Sabbaths and feast days when no work was done).
[12:5] 34 tn The words “the money” are not in the Greek text, but are implied (as the proceeds from the sale of the perfumed oil).
[12:6] 35 tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.
[12:6] 36 tn Grk “a thief, and having the money box.” Dividing the single Greek sentence improves the English style.
[12:6] 37 sn This is a parenthetical note by the author. This is one of the indications in the gospels that Judas was of bad character before the betrayal of Jesus. John states that he was a thief and had responsibility for the finances of the group. More than being simply a derogatory note about Judas’ character, the inclusion of the note at this particular point in the narrative may be intended to link the frustrated greed of Judas here with his subsequent decision to betray Jesus for money. The parallel accounts in Matthew and Mark seem to indicate that after this incident Judas went away immediately and made his deal with the Jewish authorities to deliver up Jesus. Losing out on one source of sordid gain, he immediately went out and set up another.
[12:7] 38 tn Grk “Leave her alone, that for the day of my burial she may keep it.” The construction with ἵνα (Jina) is somewhat ambiguous. The simplest way to read it would be, “Leave her alone, that she may keep it for the day of my burial.” This would imply that Mary was going to use the perfumed oil on that day, while vv. 3 and 5 seem to indicate clearly that she had already used it up. Some understand the statement as elliptical: “Leave her alone; (she did this) in order to keep it for the day of my burial.” Another alternative would be an imperatival use of ἵνα with the meaning: “Leave her alone; let her keep it.” The reading of the Byzantine text, which omits the ἵνα and substitutes a perfect tense τετήρηκεν (tethrhken), while not likely to be original, probably comes close to the meaning of the text, and that has been followed in this translation.
[12:8] 39 tc A few isolated witnesses omit v. 8 (D sys), part of v. 8 (Ì75), or vv. 7-8 ({0250}). The latter two omissions are surely due to errors of sight, while the former can be attributed to D’s sometimes erratic behavior. The verse is secure in light of the overwhelming evidence on its behalf.
[12:8] tn In the Greek text of this clause, “me” is in emphatic position (the first word in the clause). To convey some impression of the emphasis, an exclamation point is used in the translation.
[12:9] 40 tn Grk “of the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory (“Judeans”; cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e), the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase refers to the residents of Jerusalem and the surrounding area who by this time had heard about the resurrection of Lazarus and were curious to see him.
[12:9] 42 tn Grk “he”; normal English clause structure specifies the referent first and substitutes the pronoun in subsequent references to the same individual, so the referent (Jesus) has been specified here.
[12:9] 43 tn Grk “Jesus”; normal English clause structure specifies the referent first and substitutes the pronoun in subsequent references to the same individual, so the pronoun (“him”) has been substituted here.
[12:10] 44 sn According to John 11:53 the Jewish leadership had already planned to kill Jesus. This plot against Lazarus apparently never got beyond the planning stage, however, since no further mention is made of it by the author.
[12:11] 45 tn Grk “the Jews.” Here the phrase refers to the residents of Jerusalem who had heard about the resurrection of Lazarus and as a result were embracing Jesus as Messiah. See also the note on the phrase “Judeans” in v. 9.
[12:11] map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[11:1] 46 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[11:1] 47 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[11:1] 48 sn The exact location of the village of Bethphage is not known. Most put it on the southeast side of the Mount of Olives and northwest of Bethany, about 1.5 miles (3 km) east of Jerusalem.
[11:1] 49 sn “Mountain” in English generally denotes a higher elevation than it often does in reference to places in Palestine. The Mount of Olives is really a ridge running north to south about 3 kilometers (1.8 miles) long, east of Jerusalem across the Kidron Valley. Its central elevation is about 30 meters (100 ft) higher than Jerusalem. It was named for the large number of olive trees which grew on it.
[11:1] 50 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[11:2] 51 tn Grk “the village lying before you” (BDAG 530 s.v. κατέναντι 2.b).
[11:2] 52 tn Grk “a colt tied there on which no one of men has ever sat.”
[11:3] 53 sn The custom called angaria allowed the impressment of animals for service to a significant figure.
[11:4] 54 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
[11:6] 55 tn Grk “they”; the referent (the people mentioned in v. 5) has been specified in the translation for clarity.
[11:7] 56 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[11:7] 57 tn Grk “garments”; but this refers in context to their outer cloaks. The action is like 2 Kgs 9:13.
[11:7] 58 sn See Zech 9:9, a prophecy fulfilled here (cf. Matt 21:5; John 12:15.
[11:9] 59 tn The expression ῾Ωσαννά (Jwsanna, literally in Hebrew, “O Lord, save”) in the quotation from Ps 118:25-26 was probably by this time a familiar liturgical expression of praise, on the order of “Hail to the king,” although both the underlying Aramaic and Hebrew expressions meant “O Lord, save us.” The introductory ὡσαννά is followed by the words of Ps 118:25, εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου (euloghmeno" Jo ercomeno" en onomati kuriou), although in the Fourth Gospel the author adds for good measure καὶ ὁ βασιλεὺς τοῦ ᾿Ισραήλ (kai Jo basileu" tou Israhl). In words familiar to every Jew, the author is indicating that at this point every messianic expectation is now at the point of realization. It is clear from the words of the psalm shouted by the crowd that Jesus is being proclaimed as messianic king. See E. Lohse, TDNT 9:682-84.
[11:9] sn Hosanna is an Aramaic expression that literally means, “help, I pray,” or “save, I pray.” By Jesus’ time it had become a strictly liturgical formula of praise, however, and was used as an exclamation of praise to God.
[11:9] 60 sn A quotation from Ps 118:25-26.
[11:11] 61 tn Here καί (kai) has been translated as “Then” to indicate the transition from the previous narrative.
[11:11] 62 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[21:1] 63 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[21:1] 64 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[21:1] 65 sn The exact location of the village of Bethphage is not known. Most put it on the southeast side of the Mount of Olives and northwest of Bethany, about 1.5 miles (3 km) east of Jerusalem.
[21:1] 66 sn “Mountain” in English generally denotes a higher elevation than it often does in reference to places in Palestine. The Mount of Olives is really a ridge running north to south about 3 kilometers (1.8 miles) long, east of Jerusalem across the Kidron Valley. Its central elevation is about 30 meters (100 ft) higher than Jerusalem. It was named for the large number of olive trees which grew on it.
[21:2] 67 tn Grk “the village lying before you” (BDAG 530 s.v. κατέναντι 2.b).
[21:3] 68 sn The custom called angaria allowed the impressment of animals for service to a significant figure.
[21:4] 69 tn Here δέ (de) has not been translated.
[21:4] 70 tn Grk “what was spoken by the prophet, saying.” The present participle λέγοντος (legontos) is redundant and has not been translated.
[21:5] 71 tn Grk “Tell the daughter of Zion” (the phrase “daughter of Zion” is an idiom for the inhabitants of Jerusalem: “people of Zion”). The idiom “daughter of Zion” has been translated as “people of Zion” because the original idiom, while firmly embedded in the Christian tradition, is not understandable to most modern English readers.
[21:5] 72 tn Grk “the foal of an animal under the yoke,” i.e., a hard-working animal. This is a quotation from Zech 9:9.
[21:6] 73 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ instructions in vv. 2-3.
[21:7] 74 tn Grk “garments”; but this refers in context to their outer cloaks. The action is like 2 Kgs 9:13.
[21:8] 75 tn Here δέ (de) has not been translated.
[21:9] 76 tn Grk “were shouting, saying.” The participle λέγοντας (legontas) is redundant here in contemporary English and has not been translated.
[21:9] 77 tn The expression ῾Ωσαννά (Jwsanna, literally in Hebrew, “O Lord, save”) in the quotation from Ps 118:25-26 was probably by this time a familiar liturgical expression of praise, on the order of “Hail to the king,” although both the underlying Aramaic and Hebrew expressions meant “O Lord, save us.” In words familiar to every Jew, the author is indicating that at this point every messianic expectation is now at the point of realization. It is clear from the words of the psalm shouted by the crowd that Jesus is being proclaimed as messianic king. See E. Lohse, TDNT 9:682-84.
[21:9] sn Hosanna is an Aramaic expression that literally means, “help, I pray,” or “save, I pray.” By Jesus’ time it had become a strictly liturgical formula of praise, however, and was used as an exclamation of praise to God.
[21:9] 78 sn A quotation from Ps 118:25-26.
[21:10] 79 tn Grk “was shaken.” The translation “thrown into an uproar” is given by L&N 25.233.
[21:11] 80 map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.
[19:28] 81 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[19:28] 82 tn This could mean “before [his disciples],” but that is slightly more awkward, requiring an elided element (the disciples) to be supplied.
[19:28] 83 sn This is yet another travel note on the journey to Jerusalem. See also Luke 18:31; 19:11. Jesus does not actually enter Jerusalem until 19:45.
[19:28] map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[19:29] 84 tn Grk “And it happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[19:29] 85 sn The exact location of the village of Bethphage is not known. Most locate it on the southeast side of the Mount of Olives and northwest of Bethany, about 1.5 miles (3 km) east of Jerusalem.
[19:29] 86 tn Grk “at the mountain called ‘of Olives.’” This form of reference is awkward in contemporary English, so the more familiar “Mount of Olives” has been used in the translation.
[19:29] sn “Mountain” in English generally denotes a higher elevation than it often does in reference to places in Palestine. The Mount of Olives is really a ridge running north to south about 1.8 mi (3 km) long, east of Jerusalem across the Kidron Valley. Its central elevation is about 100 ft (30 m) higher than Jerusalem. It was named for the large number of olive trees which grew on it.
[19:30] 88 tn Grk “the village lying before [you]” (BDAG 530 s.v. κατέναντι 2.a).
[19:30] 89 tn Grk “in which entering.” This is a continuation of the previous sentence in Greek, but because of the length and complexity of the construction a new sentence was started here in the translation.
[19:30] 90 tn Grk “a colt tied there on which no one of men has ever sat.”
[19:31] 91 sn The custom called angaria allowed the impressment of animals for service to a significant figure.
[19:32] 92 tn Grk “sent ahead and went and found.”
[19:32] 93 sn Exactly as he had told them. Nothing in Luke 19-23 catches Jesus by surprise. Often he directs the action.
[19:33] 94 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[19:33] 95 tn Grk “said to them.”
[19:35] 96 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[19:35] 97 tn Grk “garments”; but this refers in context to their outer cloaks. The action is like 2 Kgs 9:13.
[19:35] 99 tn Although ἐπεβίβασαν (epebibasan) is frequently translated “set [Jesus] on it” or “put [Jesus] on it,” when used of a riding animal the verb can mean “to cause to mount” (L&N 15.98); thus here “had Jesus get on it.” The degree of assistance is not specified.
[19:36] 100 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[19:36] 101 tn The disciples initiated this action (since in 19:35 and 37 they are the subject) but the other gospels indicate the crowds also became involved. Thus it is difficult to specify the referent here as “the disciples” or “people.”
[19:37] 102 tn Grk “the descent of”; this could refer to either the slope of the hillside itself or the path leading down from it (the second option has been adopted for the translation, see L&N 15.109).
[19:37] 103 sn See the note on the name Mount of Olives in v. 29.
[19:37] 104 tn Grk “the”; the Greek article has been translated here as a possessive pronoun (ExSyn 215).
[19:37] 105 tn Here the participle χαίροντες (caironte") has been translated as a finite verb in English; it could also be translated adverbially as a participle of manner: “began to praise God joyfully.”
[19:37] 106 sn See 2:13, 20; Acts 2:47; 3:8-9.
[19:37] 107 tn Or “works of power,” “miracles.” Jesus’ ministry of miracles is what has drawn attention. See Luke 7:22.
[19:37] 108 tn Grk “they had seen, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
[19:38] 109 sn Luke adds the title king to the citation from Ps 118:26 to make clear who was meant (see Luke 18:38). The psalm was used in looking for the deliverance of the end, thus leading to the Pharisees’ reaction.
[19:38] 110 sn A quotation from Ps 118:26.
[19:39] 111 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context. Not all present are willing to join in the acclamation.
[19:39] 112 sn See the note on Pharisees in 5:17.
[19:39] 113 sn Teacher, rebuke your disciples. The Pharisees were complaining that the claims were too great.
[19:40] 114 tn Grk “and answering, he said.” This has been simplified in the translation to “He answered.” Here καί (kai) has not been translated because of differences between Greek and English style.
[19:40] 116 sn This statement amounts to a rebuke. The idiom of creation speaking means that even creation knows what is taking place, yet the Pharisees miss it. On this idiom, see Gen 4:10 and Hab 2:11.
[12:12] 117 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[12:13] 118 sn The Mosaic law stated (Lev 23:40) that branches of palm trees were to be used to celebrate the feast of Tabernacles. Later on they came to be used to celebrate other feasts as well (1 Macc. 13:51, 2 Macc. 10:7).
[12:13] 119 tn Grk “And they were shouting.” An ingressive force for the imperfect tense (“they began to shout” or “they started shouting”) is natural in this sequence of events. The conjunction καί (kai, “and”) is left untranslated to improve the English style.
[12:13] 120 tn The expression ῾Ωσαννά (Jwsanna, literally in Hebrew, “O Lord, save”) in the quotation from Ps 118:25-26 was probably by this time a familiar liturgical expression of praise, on the order of “Hail to the king,” although both the underlying Aramaic and Hebrew expressions meant “O Lord, save us.” As in Mark 11:9 the introductory ὡσαννά is followed by the words of Ps 118:25, εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου (euloghmeno" Jo ercomeno" en onomati kuriou), although in the Fourth Gospel the author adds for good measure καὶ ὁ βασιλεὺς τοῦ ᾿Ισραήλ (kai Jo basileu" tou Israhl). In words familiar to every Jew, the author is indicating that at this point every messianic expectation is now at the point of realization. It is clear from the words of the psalm shouted by the crowd that Jesus is being proclaimed as messianic king. See E. Lohse, TDNT 9:682-84.
[12:13] sn Hosanna is an Aramaic expression that literally means, “help, I pray,” or “save, I pray.” By Jesus’ time it had become a strictly liturgical formula of praise, however, and was used as an exclamation of praise to God.
[12:13] 121 sn A quotation from Ps 118:25-26.
[12:13] 122 tn Grk “Blessed is the one who comes in the name of the Lord, even the King of Israel.” The words “Blessed is” are not repeated in the Greek text, but are repeated in the translation to avoid the awkwardness in English of the ascensive καί (kai).
[12:14] 123 sn The author does not repeat the detailed accounts of the finding of the donkey recorded in the synoptic gospels. He does, however, see the event as a fulfillment of scripture, which he indicates by quoting Zech 9:9.
[12:15] 124 tn Grk “Do not be afraid, daughter of Zion” (the phrase “daughter of Zion” is an idiom for the inhabitants of Jerusalem: “people of Zion”). The idiom “daughter of Zion” has been translated as “people of Zion” because the original idiom, while firmly embedded in the Christian tradition, is not understandable to most modern English readers.
[12:15] 125 sn A quotation from Zech 9:9.
[12:16] 126 tn Or “did not understand these things at first”; Grk “formerly.”
[12:16] 127 sn When Jesus was glorified, that is, glorified through his resurrection, exaltation, and return to the Father. Jesus’ glorification is consistently portrayed this way in the Gospel of John.
[12:16] 128 tn Grk “and that they had done these things,” though the referent is probably indefinite and not referring to the disciples; as such, the best rendering is as a passive (see ExSyn 402-3; R. E. Brown, John [AB], 1:458).
[12:16] 129 sn The comment His disciples did not understand these things when they first happened (a parenthetical note by the author) informs the reader that Jesus’ disciples did not at first associate the prophecy from Zechariah with the events as they happened. This came with the later (postresurrection) insight which the Holy Spirit would provide after Jesus’ resurrection and return to the Father. Note the similarity with John 2:22, which follows another allusion to a prophecy in Zechariah (14:21).
[12:17] 130 tn The word “it” is not included in the Greek text. Direct objects in Greek were often omitted when clear from the context.
[12:18] 131 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[12:19] 132 sn See the note on Pharisees in 1:24.
[19:41] 133 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[19:41] 135 sn When Jesus approached and saw the city. This is the last travel note in Luke’s account (the so-called Jerusalem journey), as Jesus approached and saw the city before entering it.
[19:42] 136 sn On this day. They had missed the time of Messiah’s coming; see v. 44.
[19:42] 137 tn Grk “the things toward peace.” This expression seems to mean “the things that would ‘lead to,’ ‘bring about,’ or ‘make for’ peace.”
[19:42] 138 sn But now they are hidden from your eyes. This becomes an oracle of doom in the classic OT sense; see Luke 13:31-35; 11:49-51; Jer 9:2; 13:7; 14:7. They are now blind and under judgment (Jer 15:5; Ps 122:6).
[19:43] 139 sn Jesus now predicted the events that would be fulfilled in the fall of Jerusalem in
[19:43] 140 sn An embankment refers to either wooden barricades or earthworks, or a combination of the two.
[19:44] 141 tn Grk “They will raze you to the ground.”
[19:44] sn The singular pronoun you refers to the city of Jerusalem personified.
[19:44] 142 tn Grk “your children within you.” The phrase “[your] walls” has been supplied in the translation to clarify that the city of Jerusalem, metaphorically pictured as an individual, is spoken of here.
[19:44] 143 sn (Not) one stone on top of another is an idiom for total destruction.
[19:44] 144 tn Grk “leave stone on stone.”
[19:44] 145 tn Grk “the time of your visitation.” To clarify what this refers to, the words “from God” are supplied at the end of the verse, although they do not occur in the Greek text.
[19:44] sn You did not recognize the time of your visitation refers to the time God came to visit them. They had missed the Messiah; see Luke 1:68-79.
[12:20] 146 sn These Greeks (῞Ελληνές τινες, {ellhne" tine") who had come up to worship at the feast were probably “God-fearers” rather than proselytes in the strict sense. Had they been true proselytes, they would probably not have been referred to as Greeks any longer. Many came to worship at the major Jewish festivals without being proselytes to Judaism, for example, the Ethiopian eunuch in Acts 8:27, who could not have been a proselyte if he were physically a eunuch.
[12:21] 147 sn These Greeks approached Philip, although it is not clear why they did so. Perhaps they identified with his Greek name (although a number of Jews from border areas had Hellenistic names at this period). By see it is clear they meant “speak with,” since anyone could “see” Jesus moving through the crowd. The author does not mention what they wanted to speak with Jesus about.
[12:21] 148 tn Grk “and were asking him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated here.
[12:22] 149 tn Grk “Andrew and Philip”; because a repetition of the proper names would be redundant in contemporary English style, the phrase “they both” has been substituted in the translation.
[12:23] 150 tn Grk “Jesus answered them, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated here.
[12:23] 151 tn Grk “the hour.”
[12:23] 152 sn Jesus’ reply, the time has come for the Son of Man to be glorified, is a bit puzzling. As far as the author’s account is concerned, Jesus totally ignores these Greeks and makes no further reference to them whatsoever. It appears that his words are addressed to Andrew and Philip, but in fact they must have had a wider audience, including possibly the Greeks who had wished to see him in the first place. The words the time has come recall all the previous references to “the hour” throughout the Fourth Gospel (see the note on time in 2:4). There is no doubt, in light of the following verse, that Jesus refers to his death here. On his pathway to glorification lies the cross, and it is just ahead.
[12:24] 153 tn Grk “Truly, truly, I say to you.”
[12:24] 154 tn Or “it remains only a single kernel.”
[12:24] 156 tn Grk “much fruit.”
[12:25] 158 tn Or “loses.” Although the traditional English translation of ἀπολλύει (apolluei) in John 12:25 is “loses,” the contrast with φυλάξει (fulaxei, “keeps” or “guards”) in the second half of the verse favors the meaning “destroy” here.
[12:26] 160 tn As a third person imperative in Greek, ἀκολουθείτω (akolouqeitw) is usually translated “let him follow me.” This could be understood by the modern English reader as merely permissive, however (“he may follow me if he wishes”). In this context there is no permissive sense, but rather a command, so the translation “he must follow me” is preferred.
[12:26] 161 tn Grk “where I am, there my servant will be too.”
[12:27] 163 tn Or “this occasion.”
[12:27] sn Father, deliver me from this hour. It is now clear that Jesus’ hour has come – the hour of his return to the Father through crucifixion, death, resurrection, and ascension (see 12:23). This will be reiterated in 13:1 and 17:1. Jesus states (employing words similar to those of Ps 6:4) that his soul is troubled. What shall his response to his imminent death be? A prayer to the Father to deliver him from that hour? No, because it is on account of this very hour that Jesus has come. His sacrificial death has always remained the primary purpose of his mission into the world. Now, faced with the completion of that mission, shall he ask the Father to spare him from it? The expected answer is no.
[12:27] 164 tn Or “this occasion.”
[12:28] 165 tn Or “from the sky” (see note on 1:32).
[12:28] 166 tn “It” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context.
[12:28] 167 tn “It” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context.
[12:29] 168 tn “The voice” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context.
[12:29] 169 tn Grk “Others said, “An angel has spoken to him.” The direct discourse in the second half of v. 29 was converted to indirect discourse in the translation to maintain the parallelism with the first half of the verse, which is better in keeping with English style.
[12:30] 170 tn Grk “Jesus answered and said.”
[12:30] 171 tn Or “for my sake.”
[12:31] 172 sn The ruler of this world is a reference to Satan.
[12:31] 173 tn Or “will be thrown out.” This translation regards the future passive ἐκβληθήσεται (ekblhqhsetai) as referring to an event future to the time of speaking.
[12:31] sn The phrase driven out must refer to Satan’s loss of authority over this world. This must be in principle rather than in immediate fact, since 1 John 5:19 states that the whole world (still) lies in the power of the evil one (a reference to Satan). In an absolute sense the reference is proleptic. The coming of Jesus’ hour (his crucifixion, death, resurrection, and exaltation to the Father) marks the end of Satan’s domain and brings about his defeat, even though that defeat has not been ultimately worked out in history yet and awaits the consummation of the age.
[12:32] 174 tn Grk “all.” The word “people” is not in the Greek text but is supplied for stylistic reasons and for clarity (cf. KJV “all men”).
[12:33] 175 sn This is a parenthetical note by the author.
[12:34] 176 tn Grk “Then the crowd answered him.”
[12:34] 177 tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).
[12:34] sn See the note on Christ in 1:20.
[12:34] 178 tn Probably an allusion to Ps 89:35-37. It is difficult to pinpoint the passage in the Mosaic law to which the crowd refers. The ones most often suggested are Ps 89:36-37, Ps 110:4, Isa 9:7, Ezek 37:25, and Dan 7:14. None of these passages are in the Pentateuch per se, but “law” could in common usage refer to the entire OT (compare Jesus’ use in John 10:34). Of the passages mentioned, Ps 89:36-37 is the most likely candidate. This verse speaks of David’s “seed” remaining forever. Later in the same psalm, v. 51 speaks of the “anointed” (Messiah), and the psalm was interpreted messianically in both the NT (Acts 13:22, Rev 1:5, 3:14) and in the rabbinic literature (Genesis Rabbah 97).
[12:34] 179 tn Grk “And how”; the conjunction καί (kai, “and”) has been left untranslated here for improved English style.
[12:35] 180 tn Grk “Then Jesus said to them.”
[12:35] 181 tn Grk “Yet a little while the light is with you.”
[12:35] 182 sn The warning Walk while you have the light, so that the darkness may not overtake you operates on at least two different levels: (1) To the Jewish people in Jerusalem to whom Jesus spoke, the warning was a reminder that there was only a little time left for them to accept him as their Messiah. (2) To those later individuals to whom the Fourth Gospel was written, and to every person since, the words of Jesus are also a warning: There is a finite, limited time in which each individual has opportunity to respond to the Light of the world (i.e., Jesus); after that comes darkness. One’s response to the Light decisively determines one’s judgment for eternity.
[12:36] 183 tn The idiom “sons of light” means essentially “people characterized by light,” that is, “people of God.”
[12:36] sn The expression sons of light refers to men and women to whom the truth of God has been revealed and who are therefore living according to that truth, thus, “people of God.”
