Mary Anoints Jesus; Plot to Kill Lazarus
John 12:1-11
John.12.1 - Details
Translation
Original Text
Morphology
- Ο: ART,nom,sg,m
- ουν: CONJ
- Ιησους: NOUN,nom,sg,m
- προ: PREP
- εξ: PREP
- ημερων: NOUN,gen,pl,f
- του: ART,gen,sg,n
- πασχα: NOUN,nom,sg,n
- ηλθεν: VERB,aor,act,ind,3,sg
- εις: PREP
- Βηθανιαν: NOUN,acc,sg,f
- οπου: ADV,rel
- ην: VERB,impf,act,ind,3,sg
- Λαζαρος: NOUN,nom,sg,m
- ον: PART,pres,act,nom,sg,m
- ηγειρεν: VERB,impf,act,ind,3,sg
- εκ: PREP
- νεκρων: NOUN,gen,pl,m
- Ιησους: NOUN,nom,sg,m
Parallels
- Mark 14:3 (structural): Anointing episode at Bethany placed immediately before the Passover; parallels John’s timing and setting for Jesus’ arrival in Bethany.
- Matthew 26:6-13 (thematic): Anointing of Jesus in Bethany by a woman; parallels John's account of events connected with Jesus’ impending death and burial.
- John 11:43-44 (verbal): The raising of Lazarus—John 12:1’s reference to 'Lazarus, whom Jesus had raised from the dead' draws directly on the narrative in John 11.
- Luke 10:38-42 (allusion): Earlier Luke scene of Mary and Martha in Bethany (hospitality and Mary’s devotion) thematically echoes the Bethany setting and the contrast of devotion/service in John 12.
Alternative generated candidates
- Six days before the Passover, Jesus came to Bethany, where Lazarus was, whom he had raised from the dead.
- Six days before the Passover, Jesus came to Bethany, where Lazarus was, whom Jesus had raised from the dead.
John.12.2 - Details
Translation
Original Text
Morphology
- εποιησαν: VERB,aor,act,ind,3,pl
- ουν: CONJ
- αυτω: PRON,dat,sg,m
- δειπνον: NOUN,acc,sg,n
- εκει: ADV
- και: CONJ
- η: ART,nom,sg,f
- Μαρθα: NOUN,acc,sg,f
- διηκονει: VERB,impf,act,ind,3,sg
- ο: ART,nom,sg,m
- δε: CONJ
- Λαζαρος: NOUN,nom,sg,m
- εις: PREP
- ην: VERB,impf,act,ind,3,sg
- εκ: PREP
- των: ART,gen,pl,m
- ανακειμενων: PTCP,pres,mid,gen,pl,m
- συν: PREP
- αυτω·: PRON,dat,sg,m
Parallels
- John 11:1-44 (structural): Same narrative cycle: Lazarus is the raised brother from Bethany whose presence at Jesus' table explains why he reclines with Jesus here.
- Luke 10:38-42 (thematic): Martha serves while her sister attends to Jesus—a clear thematic parallel to Martha's role as server in John 12:2.
- Mark 14:3-9 (structural): An anointing episode at a meal in Bethany (a woman pours ointment on Jesus) closely parallels the setting and actions surrounding the dinner in John 12.
- Matthew 26:6-13 (structural): Parallel to Mark 14:3–9: a woman anoints Jesus at a meal in Bethany and critics object—provides the Synoptic counterpart to the Johannine Bethany dinner context.
Alternative generated candidates
- They gave a supper for him there; Martha served, and Lazarus was one of those reclining at table with him.
- They gave a supper for him there; Martha served, and Lazarus was one of those reclining at table with him.
John.12.3 - Details
Translation
Original Text
Morphology
- η: ART,nom,sg,f
- ουν: CONJ
- Μαριαμ: NOUN,nom,sg,f
- λαβουσα: VERB,aor,act,part,nom,sg,f
- λιτραν: NOUN,acc,sg,f
- μυρου: NOUN,gen,sg,n
- ναρδου: NOUN,gen,sg,f
- πιστικης: ADJ,gen,sg,f
- πολυτιμου: ADJ,gen,sg,n
- ηλειψεν: VERB,aor,act,ind,3,sg
- τους: ART,acc,pl,m
- ποδας: NOUN,acc,pl,m
- του: ART,gen,sg,n
- Ιησου: NOUN,gen,sg,m
- και: CONJ
- εξεμαξεν: VERB,aor,act,ind,3,sg
- ταις: ART,dat,pl,f
- θριξιν: NOUN,dat,pl,f
- αυτης: PRO,gen,sg,f
- τους: ART,acc,pl,m
- ποδας: NOUN,acc,pl,m
- αυτου·η: PRON,gen,sg,m
- δε: CONJ
- οικια: NOUN,dat,sg,f
- επληρωθη: VERB,aor,pass,ind,3,sg
- εκ: PREP
- της: ART,gen,sg,f
- οσμης: NOUN,gen,sg,f
- του: ART,gen,sg,n
- μυρου: NOUN,gen,sg,n
Parallels
- Mark 14:3-9 (verbal): Very close narrative parallel: a woman in Bethany breaks an expensive jar of nard and anoints Jesus (Mark has head; John has feet), critics object to the waste, and Jesus defends the act, linking it to his burial.
- Matthew 26:6-13 (verbal): Synoptic parallel to Mark: anointing in Bethany with expensive perfume, objection that it is wasteful, and Jesus' defense that the act prepares him for burial and will be remembered wherever the gospel is proclaimed.
- Luke 7:36-50 (thematic): A different anointing episode (an unnamed 'sinful' woman anoints Jesus' feet and wipes them with her hair); parallels include foot-anointing and wiping with hair, but setting, woman's identity, and theological emphasis (forgiveness) differ.
- John 11:2 (structural): Internal cross-reference in John identifying Mary of Bethany as the one who anointed Jesus with perfume and wiped his feet with her hair, linking the anointing tradition within the same Gospel context (also ties Mary to Lazarus and Martha).
Alternative generated candidates
- Mary therefore took a pound of very costly perfume made of pure nard, and anointed the feet of Jesus and wiped his feet with her hair; and the house was filled with the fragrance of the perfume.
- Mary therefore took a pound of pure, very costly nard and anointed the feet of Jesus and wiped his feet with her hair; and the house was filled with the fragrance of the perfume.
John.12.4 - Details
Translation
Original Text
Morphology
- λεγει: VERB,pres,act,ind,3,sg
- δε: CONJ
- Ιουδας: NOUN,nom,sg,m
- ο: ART,nom,sg,m
- Ισκαριωτης: NOUN,nom,sg,m
- εις: PREP
- των: ART,gen,pl,m
- μαθητων: NOUN,gen,pl,m
- αυτου: PRON,gen,sg,m
- ο: ART,nom,sg,m
- μελλων: VERB,pres,act,part,nom,sg,m
- αυτον: PRON,acc,sg,m
- παραδιδοναι·: VERB,pres,act,inf
Parallels
- Matthew 26:14-16 (thematic): Parallel narrative: Judas agrees to betray Jesus to the chief priests for money, giving the background motive for his being “the one about to betray him.”
- Mark 14:10-11 (thematic): Synoptic parallel to Matthew: Judas goes to the chief priests to betray Jesus, confirming the same event and identification of Judas as the betrayer.
- Luke 22:3-6 (thematic): Luke emphasizes Satan’s role and recounts Judas’ agreement with the chief priests to hand Jesus over, providing theological and narrative context for Judas’ betrayal.
- John 13:21-27 (verbal): Within John’s Gospel the scene at the Last Supper identifies the betrayer; Jesus points to the one who will betray him and Judas is explicitly indicated—echoing the identification formula in 12:4.
- John 6:71 (allusion): An earlier Johannine remark where Jesus’ reference to a betrayer among the Twelve is specified by the evangelist as Judas Iscariot, anticipating the later explicit identification in 12:4.
Alternative generated candidates
- But Judas Iscariot, one of his disciples (the one who would betray him), said,
- But Judas Iscariot, one of his disciples (he who was about to betray him), said,
John.12.5 - Details
Translation
Original Text
Morphology
- Δια: PREP
- τι: PRON,int,nom,sg,n
- τουτο: PRON,nom,sg,n
- το: ART,acc,sg,n
- μυρον: NOUN,acc,sg,n
- ουκ: PART,neg
- επραθη: VERB,aor,pass,ind,3,sg
- τριακοσιων: NUM,gen,pl,n
- δηναριων: NOUN,gen,pl,n
- και: CONJ
- εδοθη: VERB,aor,pass,ind,3,sg
- πτωχοις: ADJ,dat,pl,m
Parallels
- Mark 14:3-5 (verbal): Direct Synoptic parallel—anointment at Bethany and disciples' objection that the ointment could have been sold for more than three hundred denarii and given to the poor.
- Matthew 26:6-9 (verbal): Synoptic parallel to the Bethany anointing with the same complaint that the perfume might have been sold and the money given to the poor.
- Luke 7:37-50 (thematic): Earlier anointing by a woman (a ‘sinner’) and the host's objection; similar theme of a woman's costly anointing of Jesus and debate over propriety, forgiveness, and worth.
- John 12:6 (structural): Immediate Johannine cross-reference explaining Judas's motive—he objected not from concern for the poor but because he was a thief and stewarded the money for himself.
- Acts 4:34-35 (thematic): Contrasts Judas's purported concern for the poor with the early Jerusalem church's practice of selling possessions and distributing proceeds to those in need.
Alternative generated candidates
- “Why was this perfume not sold for three hundred denarii and given to the poor?”
- "Why was this ointment not sold for more than three hundred denarii and given to the poor?"
John.12.6 - Details
Translation
Original Text
Morphology
- ειπεν: VERB,aor,act,ind,3,sg
- δε: CONJ
- τουτο: PRON,nom,sg,n
- ουχ: PART,neg
- οτι: CONJ
- περι: PREP
- των: ART,gen,pl,m
- πτωχων: ADJ,gen,pl,m
- εμελεν: VERB,impf,act,ind,3,sg
- αυτω: PRON,dat,sg,m
- αλλ᾽οτι: CONJ
- κλεπτης: NOUN,nom,sg,m
- ην: VERB,impf,act,ind,3,sg
- και: CONJ
- το: ART,acc,sg,n
- γλωσσοκομον: NOUN,acc,sg,n
- εχων: VERB,pres,act,ptc,nom,sg,m
- τα: ART,acc,pl,n
- βαλλομενα: VERB,pres,pass,ptc,acc,pl,n
- εβασταζεν: VERB,impf,act,ind,3,sg
Parallels
- John 13:29 (verbal): Same Johannine detail that Judas 'had the moneybag' (or moneybox); links directly to the explanation that Judas handled communal funds.
- Matthew 26:14-16 (thematic): Judas agrees to betray Jesus in exchange for money (thirty pieces of silver), supporting John's claim that his motive involved money.
- Mark 14:10-11 (thematic): Parallel to Matthew: Judas bargains with the chief priests for payment and seeks an opportunity to betray Jesus, emphasizing a financial motive.
- Luke 22:3-6 (thematic): Luke records that Satan entered Judas and he arranged with the chief priests to betray Jesus in return for money, underscoring the monetary motive.
- Acts 1:18-19 (structural): Aftermath account of Judas's fate and the purchase of the 'field' with the reward; connects the betrayal's financial aspect to its consequences.
Alternative generated candidates
- He said this, however, not because he cared for the poor, but because he was a thief, and he had the moneybag and used to take what was put into it.
- He said this, not because he cared for the poor, but because he was a thief; he had the common purse and used to take what was put into it.
John.12.7 - Details
Translation
Original Text
Morphology
- ειπεν: VERB,aor,act,ind,3,sg
- ουν: CONJ
- ο: ART,nom,sg,m
- Ιησους·Αφες: NOUN,nom,sg,m;VERB,aor,act,imp,2,sg
- αυτην: PRON,acc,sg,f
- ινα: CONJ
- εις: PREP
- την: ART,acc,sg,f
- ημεραν: NOUN,acc,sg,f
- του: ART,gen,sg,n
- ενταφιασμου: NOUN,gen,sg,m
- μου: PRON,gen,sg,1
- τηρηση: VERB,pres,act,subj,3,sg
- αυτο·: PRON,acc,sg,n
Parallels
- Matthew 26:12 (verbal): Parallel Synoptic account of the anointing: Jesus explains the act as preparation for his burial ('that she might keep it for the day of my burying').
- Mark 14:8-9 (verbal): Synoptic parallel closely matching John’s wording — Jesus says the woman has anointed his body beforehand for burial and that her deed will be proclaimed wherever the gospel is preached.
- John 12:3 (structural): Immediate Johannine parallel within the same narrative: Mary anoints Jesus’ feet with costly ointment and wipes them with her hair, the act Jesus defends in 12:7.
- Luke 7:37-38, 44-47 (thematic): Different anointing episode (the 'sinful woman') that thematically links anointing, extravagant devotion, and Jesus’ forgiveness/commendation of the woman’s act.
Alternative generated candidates
- Jesus said, “Leave her alone. She has kept this for the day of my burial.
- Jesus said, "Leave her alone; she has kept this for the day of my burial."
John.12.8 - Details
Translation
Original Text
Morphology
- τους: ART,acc,pl,m
- πτωχους: NOUN,acc,pl,m
- γαρ: PART
- παντοτε: ADV
- εχετε: VERB,pres,act,ind,2,pl
- μεθ᾽εαυτων: PREP+PRON,gen,pl,3
- εμε: PRON,acc,sg,1
- δε: CONJ
- ου: PART,neg
- παντοτε: ADV
- εχετε: VERB,pres,act,ind,2,pl
Parallels
- Mark 14:7 (verbal): Contains the same saying in the parallel anointing story: 'You always have the poor with you...' (direct verbal parallel).
- Matthew 26:11 (verbal): Matthew's account of the anointing records the identical remark about the poor being always present (verbal parallel).
- Deuteronomy 15:11 (allusion): Old Testament background: the law recognizes that 'there will always be poor people in the land,' which underlies Jesus' remark.
- John 16:16 (thematic): John's Gospel elsewhere emphasizes the temporary nature of Jesus' presence ('a little while you will see me no more'), echoing the theme 'you do not always have me.'
Alternative generated candidates
- For you always have the poor with you, but you do not always have me.”
- "For you always have the poor with you, but you will not always have me."
John.12.9 - Details
Translation
Original Text
Morphology
- Εγνω: VERB,aor,pass,ind,3,sg
- ουν: CONJ
- οχλος: NOUN,nom,sg,m
- πολυς: ADJ,nom,sg,m
- εκ: PREP
- των: ART,gen,pl,m
- Ιουδαιων: NOUN,gen,pl,m
- οτι: CONJ
- εκει: ADV
- εστιν: VERB,pres,act,ind,3,sg
- και: CONJ
- ηλθον: VERB,aor,act,ind,3,pl
- ου: PART,neg
- δια: PREP
- τον: ART,acc,sg,m
- Ιησουν: NOUN,acc,sg,m
- μονον: ADV
- αλλ᾽ινα: CONJ
- και: CONJ
- τον: ART,acc,sg,m
- Λαζαρον: NOUN,acc,sg,m
- ιδωσιν: VERB,aor,act,subj,3,pl
- ον: PART,pres,act,nom,sg,m
- ηγειρεν: VERB,impf,act,ind,3,sg
- εκ: PREP
- νεκρων: NOUN,gen,pl,m
Parallels
- John 12:17-18 (verbal): Explicitly links the crowd in Jerusalem to those who had seen Jesus raise Lazarus; repeats the reason people came to see Jesus and Lazarus.
- John 11:45 (thematic): Reports that many Jews believed in Jesus when they saw the raising of Lazarus—shows the impact of that miracle on public attention and belief.
- John 11:19 (structural): Notes that many Jews had come to console Martha and Mary at Lazarus’ death—establishes the presence of a large crowd around Lazarus’s family.
- John 12:1-2 (structural): The Bethany setting where Jesus dines with Lazarus, Mary, and Martha provides immediate context for why people were present and why Lazarus’s presence drew attention.
Alternative generated candidates
- A great many of the Jews therefore learned that he was there, and they came, not only because of Jesus but also to see Lazarus, whom he had raised from the dead.
- Many of the Jews therefore came to Mary; when they saw what she had done, they believed in him.
John.12.10 - Details
Translation
Original Text
Morphology
- εβουλευσαντο: VERB,aor,mid,ind,3,pl
- δε: CONJ
- οι: ART,nom,pl,m
- αρχιερεις: NOUN,nom,pl,m
- ινα: CONJ
- και: CONJ
- τον: ART,acc,sg,m
- Λαζαρον: NOUN,acc,sg,m
- αποκτεινωσιν: VERB,aor,act,subj,3,pl
Parallels
- John 11:53 (verbal): Same verb and plot motif: after the raising of Lazarus the chief priests begin to plot death (there they plot against Jesus; John 12:10 extends the plot to include Lazarus).
- John 11:47-48 (thematic): Explains the motive behind the council's hostility—fear that widespread belief (after Lazarus' sign) will provoke Roman intervention—context for plotting to kill.
- Mark 14:1-2 (thematic): Synoptic parallel: the chief priests and scribes seek a way to arrest and kill Jesus, reflecting the same hostile leadership plot found in John.
- Matthew 26:3-4 (thematic): Parallels the council of Jewish leaders conspiring to seize and kill Jesus—comparable narrative of religious authorities planning execution.
Alternative generated candidates
- So the chief priests took counsel to put Lazarus also to death,
- The chief priests therefore took counsel to put Lazarus to death also,
John.12.11 - Details
Translation
Original Text
Morphology
- οτι: CONJ
- πολλοι: ADJ,nom,pl,m
- δι᾽αυτον: PREP+PRON,acc,sg,m
- υπηγον: VERB,impf,act,3,pl
- των: ART,gen,pl,m
- Ιουδαιων: NOUN,gen,pl,m
- και: CONJ
- επιστευον: VERB,impf,act,ind,3,pl
- εις: PREP
- τον: ART,acc,sg,m
- Ιησουν: NOUN,acc,sg,m
Parallels
- John 11:45 (verbal): Explicitly states that many of the Jews who saw Jesus’ miracle (raising Lazarus) believed in him — nearly identical report of Jewish belief following Jesus’ works.
- John 2:23 (verbal): At the Passover many believed in Jesus’ name because they saw the signs he was doing, a close verbal/thematic parallel about belief triggered by signs.
- John 7:31 (verbal): Reports that many in the crowd believed in him during the festival — another simple statement of masses of Jews coming to faith in Jesus.
- John 6:2 (thematic): Large crowds followed Jesus because they saw the signs he had done — parallels the movement of many Jews toward Jesus in response to his works.
- John 12:19 (structural): The Pharisees’ remark that 'the world has gone after him' reflects the leadership’s reaction to the growing number of Jews following/believing in Jesus, linking public belief to mounting opposition.
Alternative generated candidates
- because on account of him many of the Jews were going away and believing in Jesus.
- because on account of him many of the Jews were turning away and believing in Jesus.
Six days before the Passover Jesus came to Bethany, where Lazarus was, whom Jesus had raised from the dead.
They gave a supper for him there; Martha served, and Lazarus was one of those reclining at table with him.
Mary therefore took a pound of very costly pure nard, anointed the feet of Jesus and wiped his feet with her hair; and the house was filled with the fragrance of the perfume. But Judas Iscariot, one of his disciples (he who was about to betray him), said,
“Why was this ointment not sold for three hundred denarii and given to the poor?”
He said this, not because he cared for the poor, but because he was a thief; and as he had charge of the money box he used to take what was put into it.
Jesus therefore said, “Leave her alone; she has kept this for the day of my burial.
For the poor you always have with you, but you do not always have me.”
A great crowd of the Jews learned that he was there; and they came, not only on Jesus' account but to see Lazarus also, whom he had raised from the dead. So the chief priests resolved to put Lazarus to death also,
because on his account many of the Jews were going away and believing in Jesus.