03400
 \\Lord, if thou hadst been here, my brother had not died\\ (\\Kurie, ei\\
 \\s hde ouk an apethanen ho adelphos mou\\). Condition of the
 second class with \\ei\\ and the imperfect \\s\\ (no aorist of \\eimi\\,
 to be) in the condition and \\an\\ with the second aorist active
 indicative of \\apothnsk\\. Mary (verse
 # 32
 uses these identical words to Jesus. Clearly they had said so to
 each other with wistful longing if not with a bit of reproach for
 his delay. But they used \\s\\, not \\lthes\\ or \\egenou\\. But busy,
 practical Martha comes to the point.

03401
 \\And even now I know\\ (\\kai nun oida\\). Rather just, "Even now I
 know." \\Alla\\ (but) of the Textus Receptus is not genuine.
 \\Whatsoever thou shalt ask of God\\ (\\hosa an aitsi ton theon\\).
 Indefinite relative (\\hosa\\, as many things as) with \\an\\ and the
 first aorist middle (indirect middle, thou thyself asking)
 subjunctive of \\aite\\. Martha uses \\aite\\ (usual word of prayer of
 men to God) rather than \\erta\\ (usual word of Jesus praying to
 the Father), but in
 # 16:23
 we have \\erta\\ used of prayer to Jesus and \\aite\\ of prayer to
 God. But the distinction is not to be pressed. "As many things as
 thou dost ask of God." \\God will give\\ (\\dsei soi ho theos\\).
 Repetition of \\ho theos\\ for emphasis. Martha still has courageous
 faith in the power of God through Jesus and Jesus in verse
 # 41
 says practically what she has said here.

03402
 \\Thy brother will rise again\\ (\\anastsetai ho adelphos sou\\). Future
 middle (intransitive) of \\anistmi\\. The words promise Martha what
 she has asked for, if Jesus means that.

03403
 \\In the resurrection at the last day\\ (\\en ti anastasei en ti\\
 \\eschati hmeri\\). Did Jesus mean only that? She believed it, of
 course, and such comfort is often offered in case of death, but
 that idea did not console Martha and is not what she hinted at in
 verse
 # 22

03404
 \\I am the resurrection and the life\\ (\\Eg eimi h anastasis kai h\\
 \\z\\). This reply is startling enough. They are not mere doctrines
 about future events, but present realities in Jesus himself. "The
 Resurrection is one manifestation of the Life: it is involved in
 the Life" (Westcott). Note the article with both \\anastasis\\ and
 \\z\\. Jesus had taught the future resurrection often
 # 6:39
 but here he means more, even that Lazarus is now alive. \\Though he\\
 \\die\\ (\\kan apothani\\). "Even if he die," condition (concession) of
 third class with \\kai ean\\ (\\kan\\) and the second aorist active
 subjunctive of \\apothnsk\\ (physical death, he means). \\Yet shall\\
 \\he live\\ (\\zsetai\\). Future middle of \\za\\ (spiritual life, of
 course).

03405
 \\Shall never die\\ (\\ou m apothani eis ton aina\\). Strong double
 negative \\ou m\\ with second aorist active subjunctive of
 \\apothnsk\\ again (but spiritual death, this time), "shall not die
 for ever" (eternal death). \\Believest thou this?\\ (\\pisteueis\\
 \\touto;\\) Sudden test of Martha's insight and faith with all the
 subtle turns of thought involved.

03406
 \\Yea, Lord\\ (\\Nai, kurie\\). Martha probably did not understand all
 that Jesus said and meant, but she did believe in the future
 resurrection, in eternal life for believers in Christ, in the
 power of Christ to raise even the dead here and now. She had
 heroic faith and makes now her own confession of faith in words
 that outrank those of Peter in
 # Mt 16:16
 because she makes hers with her brother dead now four days and
 with the hope that Jesus will raise him up now. \\I have believed\\
 (\\pepisteuka\\). Perfect active indicative of \\pisteu\\. It is my
 settled and firm faith. Peter uses this same tense in
 # 6:69
 \\That thou art the Son of God\\ (\\hoti su ei ho Christos ho huios tou\\
 \\theou\\). The Messiah or the Christ
 # 1:41
 was to be also "the Son of God" as the Baptist said he had found
 Jesus to be
 # 1:34
 as Peter confessed on Hermon for the apostles
 # Mt 16:16
 as Jesus claimed to be
 # Joh 11:41
 and confessed on oath before Caiaphas that he was
 # Mt 26:63
 and as John stated that it was his purpose to prove in his Gospel
 # 20:31
 But no one said it under more trying circumstances than Martha.
 \\Even he that cometh into the world\\ (\\ho eis ton kosmon\\
 \\erchomenos\\). No "even" in the Greek. This was a popular way of
 putting the people's expectation
 # 6:14; Mt 11:3
 Jesus himself spoke of his coming into the world
 # 9:39; 16:28; 8:37

03407
 \\Called Mary\\ (\\ephnsen Mariam\\). First aorist active indicative of
 \\phne\\. Out of the house and away from the crowd. \\Secretly\\
 (\\lathri\\). Old adverb from \\lathros\\ (\\lanthan\\). To tell her the
 glad news. \\The Master\\ (\\ho didaskalos\\). "The Teacher." So they
 loved to call him as he was
 # 13:13
 \\Is here\\ (\\parestin\\). "Is present." \\Calleth thee\\ (\\phnei se\\). This
 rouses Mary.

03408
 \\And she\\ (\\kai ekein\\). Emphatic use of the demonstrative \\ekeinos\\
 as often in John, "And that one." \\Arose quickly\\ (\\gerth\\). First
 aorist (ingressive) passive of \\egeir\\ and intransitive. Naturally
 so on the sudden impulse of joy. \\And went unto him\\ (\\kai rcheto\\
 \\pros auton\\). Imperfect middle, possibly inchoative, started
 towards him, certainly picturing her as she was going.

03409
 \\Now Jesus was not yet come into the town\\ (\\oup de elluthei ho\\
 \\Isous eis tn kmn\\). Explanatory parenthesis with past perfect
 as in verse
 # 19
 Martha had her interview while he was still coming (verse
 # 20
 and left him (went off, \\aplthen\\, verse
 # 28
 to hurry to Mary with the news. Why Jesus tarried still where he
 had met Martha we do not know. Westcott says, "as though He would
 meet the sisters away from the crowd of mourners."

03410
 \\Followed her\\ (\\kolouthsan auti\\). First aorist active indicative
 of \\akolouthe\\ with associative instrumental case (\\auti\\). This
 crowd of consolers (\\paramuthoumenoi\\) meant kindly enough, but did
 the one wrong thing for Mary wished to see Jesus alone. People
 with kind notions often so act. The secrecy of Martha (verse
 # 28
 was of no avail. \\Supposing that she was going unto the tomb\\
 (\\doxantes hoti hupagei eis to mnmeion\\). First aorist active
 participle of \\doke\\, justifying their conduct by a wrong
 inference. Note retention of present tense \\hupagei\\ in indirect
 discourse after the secondary tense \\kolouthsan\\. \\To weep there\\
 (\\hina klausi ekei\\). Purpose clause with \\hina\\ and the first
 aorist active subjunctive of \\klai\\, old verb to weep. Sometimes
 to wail or howl in oriental style of grief, but surely not that
 here. At any rate this supposed purpose of Mary was a real reason
 for this crowd \\not\\ to go with her.

03411
 \\Fell down at his feet\\ (\\epesen autou pros tous podas\\). Second
 aorist active of \\pipt\\, to fall. Note unusual position of \\autou\\.
 This impulsive act like Mary. She said precisely what Martha had
 said to Jesus (verse
 # 21
 But she said no more, only wept (verse
 # 33

03412
 \\When Jesus therefore saw her weeping\\ (\\Isous oun hs eiden autn\\
 \\klaiousan\\). Proleptic position of "Jesus," "Jesus therefore when
 he saw." She was weeping at the feet of Jesus, not at the tomb.
 \\And the Jews also weeping\\ (\\kai tous Ioudaious klaiontas\\). Mary's
 weeping was genuine, that of the Jews was partly perfunctory and
 professional and probably actual "wailing" as the verb \\klai\\ can
 mean. \\Klai\\ is joined with \\alalaz\\ in
 # Mr 5:38
 with \\ololuz\\ in
 # Jas 5:1
 with \\thorube\\ in
 # Mr 5:39
 with \\penthe\\ in
 # Mr 16:10
 It was an incongruous combination. \\He groaned in the spirit\\
 (\\enebrimsato ti pneumati\\). First aorist middle indicative of
 \\embrimaomai\\, old verb (from \\en\\, and \\brim\\, strength) to snort
 with anger like a horse. It occurs in the LXX
 # Da 11:30
 for violent displeasure. The notion of indignation is present in
 the other examples of the word in the N.T.
 # Mr 1:43; 14:5; Mt 9:30
 So it seems best to see that sense here and in verse
 # 38
 The presence of these Jews, the grief of Mary, Christ's own
 concern, the problem of the raising of Lazarus--all greatly
 agitated the spirit of Jesus (locative case \\ti pneumati\\). He
 struggled for self-control. \\Was troubled\\ (\\etaraxen heauton\\).
 First aorist active indicative of \\tarass\\, old verb to disturb,
 to agitate, with the reflexive pronoun, "he agitated himself"
 (not passive voice, not middle). "His sympathy with the weeping
 sister and the wailing crowd caused this deep emotion" (Dods).
 Some indignation at the loud wailing would only add to the
 agitation of Jesus.

03413
 \\Where have ye laid him?\\ (\\Pou tetheikate auton;\\). Perfect active
 indicative of \\tithmi\\. A simple question for information. The
 only other like it in John is in
 # 6:6
 where it is expressly stated that Jesus knew what he was going to
 do. So it was here, only he politely asked for direction to the
 tomb of Lazarus. The people invite him to come and see, the very
 language used by Philip to Nathanael
 # 1:46
 It was a natural and polite reply as they would show Jesus the
 way, but they had no idea of his purpose.

03414
 \\Jesus wept\\ (\\edakrusen ho Isous\\). Ingressive first aorist active
 indicative of \\dakru\\, old verb from \\dakru\\ or \\dakruon\\, a tear
 # Ac 20:19
 only here in N.T. It never means to wail, as \\klai\\ sometimes
 does. "Jesus burst into tears." \\Klai\\ is used of Jesus in
 # Lu 19:41
 See
 # Heb 5:7
 "with strong crying and tears" (\\meta kraugs kai dakrun\\).
 Apparently this was as Jesus started towards (see verse
 # 38
 the tomb. In a sense it was a reaction from the severe strain in
 verse
 # 33
 but chiefly it was the sheer human sympathy of his heart with
 Martha and Mary touched with the feeling of our common weakness
 # Heb 4:15
 Often all that we can do is to shed tears in grief too deep for
 words. Jesus understood and understands. This is the shortest
 verse in the Bible, but no verse carries more meaning in it.

03415
 \\Loved\\ (\\ephilei\\). As in verse
 # 3
 which see. Imperfect active. Even the Jews saw that Jesus loved
 Lazarus.

03416
 \\Could not this man\\ (\\ouk edunato houtos\\). Imperfect middle of
 \\dunamai\\. They do not say \\dunatai\\ (can, present middle
 indicative). But clearly the opening of the blind man's eyes
 (chapter 9) had made a lasting impression on some of these Jews,
 for it was done three months ago. \\Have caused that this man also\\
 \\should not die\\ (\\poisai hina kai houtos m apothani\\). First
 aorist active infinitive of \\poie\\ with \\hina\\, like the Latin
 _facere ut_ (sub-final use, Robertson, _Grammar_, p. 985), with
 the second aorist active subjunctive \\apothani\\ and negative \\m\\.
 These Jews share the view expressed by Martha (verse
 # 21
 and Mary (verse
 # 32
 that Jesus could have \\prevented\\ the death of Lazarus.

03417
 \\Again groaning in himself\\ (\\palin embrimmenos en heauti\\). Direct
 reference to the use of this same word (present middle participle
 here) in verse
 # 33
 only with \\en heauti\\ (in himself) rather than \\ti pneumati\\ (in
 his spirit), practically the same idea. The speculation
 concerning his power stirred the depths of his nature again.
 \\Cometh to the tomb\\ (\\erchetai eis to mnmeion\\). Vivid historical
 present. \\A cave\\ (\\splaion\\). Old word (from \\speos\\, cavern). Cf.
 # Mt 21:13
 \\Lay against it\\ (\\epekeito ep' auti\\). Imperfect middle of
 \\epikeimai\\, old verb to lie upon as in
 # 21:9
 and figuratively
 # 1Co 9:16
 Note repetition of \\epi\\ with locative case. The use of a cave for
 burial was common
 # Ge 23:19
 Either the body was let down through a horizontal opening (hardly
 so here) or put in a tomb cut in the face of the rock (if so,
 \\epi\\ can mean "against"). The stones were used to keep away wild
 animals from the bodies.

03418
 \\Take ye away the stone\\ (\\arate ton lithon\\). First aorist active
 imperative of \\air\\. They could do this much without the exercise
 of Christ's divine power. It was a startling command to them. \\By\\
 \\this time he stinketh\\ (\\d ozei\\). Present active indicative of
 old verb, here only in N.T. (cf.
 # Ex 8:14
 It means to give out an odour, either good or bad. \\For he hath\\
 \\been dead four days\\ (\\tetartaios gar estin\\). The Greek simply
 says, "For he is a fourth-day man." It is an old ordinal numeral
 from \\tetartos\\ (fourth). Herodotus (ii. 89) has \\tetartaios\\
 \\genesthai\\ of one four days dead as here. The word is only here in
 the N.T. The same idiom occurs in
 # Ac 28:13
 with \\deuteraioi\\ (second-day men). Lightfoot (_Hor. Hebr._) quotes
 a Jewish tradition (_Beresh. Rabba_) to the effect that the soul
 hovers around the tomb for three days hoping to return to the
 body, but on the fourth day leaves it. But there is no suggestion
 here that Martha held that notion. Her protest is a natural one
 in spite of her strong faith in verses
 # 22-27

03419
 \\Said I not unto thee?\\ (\\Ouk eipon soi;\\). Jesus pointedly reminds
 Martha of his promise to raise Lazarus (verses
 # 25
 \\That if thou believedst\\ (\\hoti ean pisteusis\\). Indirect discourse
 with \\ean\\ and the first aorist active subjunctive (condition of
 third class) retained after the secondary tense \\eipon\\. He had not
 said this very phrase, \\ean pisteusis\\, to Martha, but he did say
 to her: \\Pisteueis touto\\; (Believest thou this?). He meant to test
 Martha as to her faith already hinted at (verse
 # 22
 on this very point. Jesus had also spoken of increase of faith on
 the part of the disciples (verse
 # 15
 \\Thou shouldest see the glory of God\\ (\\opsi tn doxan tou theou\\).
 Future middle indicative of the old defective verb \\hora\\ retained
 in the conclusion of this condition in indirect discourse. Jesus
 means the glory of God as shown in the resurrection of Lazarus as
 he had already said to the disciples (verse
 # 4
 and as he meant Martha to understand (verse
 # 25
 and may in fact have said to her (the report of the conversation
 is clearly abridged). Hence Bernard's difficulty in seeing how
 Martha could understand the words of Jesus about the resurrection
 of Lazarus here and now seems fanciful and far-fetched.

03420
 \\So they took away the stone\\ (\\ran oun ton lithon\\). First aorist
 active indicative of \\air\\, but without the explanatory gloss of
 the Textus Receptus "from the place where the dead was laid" (not
 genuine). \\I thank thee that thou heardest me\\ (\\eucharist soi hoti\\
 \\kousas mou\\). See
 # 6:11
 for \\euchariste\\. Clearly Jesus had prayed to the Father
 concerning the raising of Lazarus. He has the answer before he
 acts. "No pomp of incantation, no wrestling in prayer even; but
 simple words of thanksgiving, as if already Lazarus was restored"
 (Dods). Jesus well knew the issues involved on this occasion. If
 he failed, his own claims to be the Son of God (the Messiah),
 would be hopelessly discredited with all. If he succeeded, the
 rulers would be so embittered as to compass his own death.

03421
 \\And I knew\\ (\\eg de idein\\). Past perfect of \\oida\\ used as
 imperfect. This confident knowledge is no new experience with
 Jesus. It has "always" (\\pantote\\) been so. \\Which standeth around\\
 (\\ton periestta\\). Second perfect active (intransitive) articular
 participle of \\periistmi\\. It was a picturesque and perilous
 scene. \\That they may believe\\ (\\hina pisteussin\\). Purpose clause
 with \\hina\\ and first ingressive aorist active subjunctive of
 \\pisteu\\, "that they may come to believe." \\That thou didst send\\
 \\me\\ (\\hoti su me apesteilas\\). First aorist active indicative of
 \\apostell\\ and note position of \\su me\\ side by side. This claim
 Jesus had long ago made
 # 5:36
 and had repeatedly urged
 # 10:25,38
 Here was a supreme opportunity and Jesus opens his heart about
 it.

03422
 \\He cried with a loud voice\\ (\\phni megali ekraugasen\\). First
 aorist active indicative of \\kraugaz\\, old and rare word from
 \\kraug\\
 # Mt 25:6
 See
 # Mt 12:19
 Occurs again in
 # Joh 18:40; 19:6,12
 Only once in the LXX
 # Ezr 3:13
 and with \\phni megali\\ (either locative or instrumental case
 makes sense) as here. For this "elevated (great) voice" see also
 # Mt 24:31; Mr 15:34,37; Re 1:10; 21:3
 The loud voice was not for the benefit of Lazarus, but for the
 sake of the crowd standing around that they might see that
 Lazarus came forth simultaneously with the command of Jesus.
 \\Lazarus, come forth\\ (\\Lazare, deuro ex\\). "Hither out." No verb,
 only the two adverbs, \\deuro\\ here alone in John. Lazarus heard and
 obeyed the summons.

03423
 \\He that was dead came forth\\ (\\exlthen ho tethnks\\). Literally,
 "Came out the dead man," (effective aorist active indicative and
 perfect active articular participle of \\thnsk\\). Just as he was
 and at once. \\Bound hand and foot\\ (\\dedemenos tous podas kai tas\\
 \\cheiras\\). Perfect passive participle of \\de\\ with the accusative
 loosely retained according to the common Greek idiom (Robertson,
 _Grammar_, p. 486), but literally "as to the feet and hands"
 (opposite order from the English). Probably the legs were bound
 separately. \\With grave-clothes\\ (\\keiriais\\). Or "with bands."
 Instrumental case of this late and rare word (in Plutarch,
 medical papyrus in the form \\kria\\, and
 # Pr 7:16
 Only here in N.T. \\His face\\ (\\h opsis autou\\). Old word, but
 \\prospon\\ is usual in N.T. See
 # Re 1:16
 for another instance. \\Was bound about\\ (\\periededeto\\). Past perfect
 passive of \\peride\\, old verb to bind around, only here in N.T.
 \\With a napkin\\ (\\soudarii\\). Instrumental case of \\soudarion\\ (Latin
 word _sudarium_ from _sudor_, sweat). In N.T. here,
 # 20:7; Lu 19:20; Ac 19:12
 Our handkerchief. \\Loose him\\ (\\lusate auton\\). First aorist active
 imperative of \\lu\\. From the various bands. \\Let him go\\ (\\aphete\\
 \\auton hupagein\\). Second aorist active imperative of \\aphimi\\ and
 present active infinitive.

03424
 \\Beheld that which he did\\ (\\theasamenoi ho epoisen\\). First aorist
 middle participle of \\theaomai\\ and first aorist active indicative
 of \\poie\\ in the relative (\\ho\\) clause. They were eye-witnesses of
 all the details and did not depend on hearsay. \\Believed on him\\
 (\\episteusan eis auton\\). Such a result had happened before
 # 7:31
 and all the more in the presence of this tremendous miracle which
 held many to Jesus
 # 12:11,17

03425
 \\Went away to the Pharisees\\ (\\aplthon pros tous Pharisaious\\).
 Second aorist active indicative of \\aperchomai\\. This "some"
 (\\tines\\) did who were deeply impressed and yet who did not have
 the courage to break away from the rabbis without consulting
 them. It was a crisis for the Sanhedrin.

03426
 \\Gathered a council\\ (\\sungagon sunedrion\\). Second aorist active
 indicative of \\sunag\\ and \\sunedrion\\, the regular word for the
 Sanhedrin
 # Mt 5:22
 etc.), only here in John. Here a sitting or session of the
 Sanhedrin. Both chief priests (Sadducees) and Pharisees
 (mentioned no more in John after
 # 7:57
 save
 # 12:19,42
 combine in the call (cf.
 # 7:32
 From now on the chief priests (Sadducees) take the lead in the
 attacks on Jesus, though loyally supported by their opponents
 (the Pharisees). \\And said\\ (\\kai elegon\\). Imperfect active of \\leg\\,
 perhaps inchoative, "began to say." \\What do we?\\ (\\Ti poioumen;\\).
 Present active (linear) indicative of \\poie\\. Literally, "What are
 we doing?" \\Doeth\\ (\\poiei\\). Better, "is doing" (present, linear
 action). He is active and we are idle. There is no mention of the
 raising of Lazarus as a fact, but it is evidently inoluded in the
 "many signs."

03427
 \\If we let him thus alone\\ (\\ean aphmen auton houts\\). Condition of
 third class with \\ean\\ and second aorist active subjunctive of
 \\apimi\\. "Suppose we leave him thus alone." Suppose also that he
 keeps on raising the dead right here next door to Jerusalem! \\All\\
 \\will believe on him\\ (\\pantes pisteusousin eis auton\\). Future
 active of \\pisteu\\. The inevitable conclusion, "all" (\\pantes\\), not
 just "some" (\\tines\\). as now. \\And the Romans will come\\ (\\kai\\
 \\eleusontai hoi Rmaioi\\). Another inevitable result with the
 future middle of \\erchomai\\. Only if the people take Jesus as their
 political Messiah
 # 6:15
 as they had once started to do. This is a curious muddle for the
 rulers knew that Jesus did not claim to be a political Messiah
 and would not be a rival to Caesar. And yet they use this fear
 (their own belief about the Messiah) to stir themselves to frenzy
 as they will use it with Pilate later. \\And take away both our\\
 \\place and our nation\\ (\\kai arousin hmn kai ton topon kai to\\
 \\ethnos\\). Future active of \\air\\, another certain result of their
 inaction. Note the order here when "place" (job) is put before
 nation (patriotism), for all the world like modern politicians
 who make the fate of the country turn on their getting the jobs
 which they are seeking. In the course of time the Romans will
 come, not because of the leniency of the Sanhedrin toward Jesus,
 but because of the uprising against Rome led by the Zealots and
 they will destroy both temple and city and the Sanhedrin will
 lose their jobs and the nation will be scattered. Future
 historians will say that this fate came as punishment on the Jews
 for their conduct toward Jesus.

03428
 \\Caiaphas\\ (\\Kaiaphas\\). Son-in-law of Annas and successor and high
 priest for 18 years (A.D. 18 to 36). \\That year\\ (\\tou eniautou\\
 \\ekeinou\\). Genitive of time; his high-priesthood included that
 year (A.D. 29 or 30). So he took the lead at this meeting. \\Ye\\
 \\know nothing at all\\ (\\humeis ouk oidate ouden\\). In this he is
 correct, for no solution of their problem had been offered.

03429
 \\That it is expedient for you\\ (\\hoti sumpherei humin\\). Indirect
 discourse with present active indicative of \\sumpher\\ used with
 the \\hina\\ clause as subject. It means to bear together, to be
 profitable, with the dative case as here (\\humin\\, for you). It is
 to your interest and that is what they cared most for. \\That one\\
 \\man die\\ (\\hina heis anthrpos apothani\\). Sub-final use of \\hina\\
 with second aorist active subjunctive of \\apothnsk\\ as subject
 clause with \\sumpherei\\. See
 # 16:7; 18:7
 for the same construction. \\For the people\\ (\\huper tou laou\\).
 \\Huper\\ simply means _over_, but can be in behalf of as often, and
 in proper context the resultant idea is "instead of" as the
 succeeding clause shows and as is clearly so in
 # Ga 3:13
 of the death of Christ and naturally so in
 # 2Co 5:14; Ro 5:6
 In the papyri \\huper\\ is the usual preposition used of one who
 writes a letter for one unable to write. \\And that the whole\\
 \\nation perish not\\ (\\kai m holon to ethnos apoltai\\). Continuation
 of the \\hina\\ construction with \\m\\ and the second aorist
 subjunctive of \\apollumi\\. What Caiaphas has in mind is the giving
 of Jesus to death to keep the nation from perishing at the hands
 of the Romans. Politicians are often willing to make a sacrifice
 of the other fellow.

03430
 \\Not of himself\\ (\\aph' heautou ouk\\). Not wholly of himself, John
 means. There was more in what Caiaphas said than he understood.
 His language is repeated in
 # 18:14
 \\Prophesied\\ (\\eprophteusen\\). Aorist active indicative of
 \\prophteu\\. But certainly unconscious prophecy on his part and
 purely accidental. Caiaphas meant only what was mean and selfish.
 \\That Jesus should die\\ (\\hoti emellen Isous apothnskein\\).
 Imperfect active of \\mell\\ in indirect discourse instead of the
 usual present retained after a secondary tense (\\eprophteusen\\) as
 sometimes occurs (see
 # 2:25

03431
 \\But that he might also gather together into one\\ (\\all' hina\\
 \\sunagagi eis hen\\). Purpose clause with \\hina\\ and the second
 aorist active subjunctive of \\sunag\\. Caiaphas was thinking only
 of the Jewish people (\\laou, ethnos\\, verse
 # 50
 The explanation and interpretation of John here follow the lead
 of the words of Jesus about the other sheep and the one flock in
 # 10:16
 \\That are scattered abroad\\ (\\ta dieskorpismena\\). Perfect passive
 articular participle of \\diaskorpiz\\, late verb (Polybius, LXX) to
 scatter apart, to winnow grain from chaff, only here in John. The
 meaning here is not the Diaspora (Jews scattered over the world),
 but the potential children of God in all lands and all ages that
 the death of Christ will gather "into one" (\\eis hen\\). A glorious
 idea, but far beyond Caiaphas.

03432
 \\So from that day\\ (\\ap' ekeins oun ts hmeras\\). The raising of
 Lazarus brought matters to a head so to speak. It was now
 apparently not more than a month before the end. \\They took\\
 \\counsel\\ (\\ebouleusanto\\). First aorist middle indicative of
 \\bouleu\\, old verb to take counsel, in the middle voice for
 themselves, among themselves. The Sanhedrin took the advice of
 Caiaphas seriously and plotted the death of Jesus. \\That they\\
 \\might put him to death\\ (\\hina apokteinsin auton\\). Purpose clause
 with \\hina\\ and first aorist active subjunctive of \\apoktein\\. It is
 an old purpose
 # 5:18; 7:19; 8:44,59; 10:39; 11:8
 now revived with fresh energy due to the raising of Lazarus.

03433
 \\Therefore walked no more openly\\ (\\oun ouketi parrsii\\
 \\periepatei\\). Imperfect active of \\peripate\\, to walk around. Jesus
 saw clearly that to do so would bring on the end now instead of
 his "hour" which was to be at the passover a month ahead. \\Into\\
 \\the country near to the wilderness\\ (\\eis tn chran eggus ts\\
 \\ermou\\). It was now in Jerusalem as it had become once in Galilee
 # 7:1
 because of the plots of the hostile Jews. The hill country
 northeast of Jerusalem was thinly populated. \\Into a city called\\
 \\Ephraim\\ (\\eis Ephraim legomenn polin\\). \\Polis\\ here means no more
 than town or village (\\km\\). The place is not certainly known,
 not mentioned elsewhere in the N.T. Josephus mentions (_War_, IV.
 ix. 9) a small fort near Bethel in the hill country and in
 # 2Ch 13:19
 Ephron is named in connexion with Bethel. Up here Jesus would at
 least be free for the moment from the machinations of the
 Sanhedrin while he faced the coming catastrophe at the passover.
 He is not far from the mount of temptation where the devil showed
 and offered him the kingdoms of the world for the bending of the
 knee before him. Is it mere fancy to imagine that the devil came
 to see Jesus again here at this juncture with a reminder of his
 previous offer and of the present plight of the Son of God with
 the religious leaders conspiring his death? At any rate Jesus has
 the fellowship of his disciples this time (\\meta tn mathtn\\).
 But what were they thinking?

03434
 \\Was near\\ (\\n eggus\\). See
 # 2:13
 for the same phrase. This last passover was the time of destiny
 for Jesus. \\Before the passover to purify themselves\\ (\\pro tou\\
 \\pascha hina hagnissin heautous\\). Purpose clause with \\hina\\ and
 the first aorist active subjunctive of \\hagniz\\, old verb from
 \\hagnos\\ (pure), ceremonial purification here, of course. All this
 took time. These came "from the country" (\\ek ts chras\\), from
 all over Palestine, from all parts of the world, in fact. John
 shifts the scene to Jerusalem just before the passover with no
 record of the way that Jesus came to Jerusalem from Ephraim. The
 Synoptic Gospels tell this last journey up through Samaria into
 Galilee to join the great caravan that crossed over into Perea
 and came down on the eastern side of the Jordan opposite Jericho
 and then marched up the mountain road to Bethany and Bethphage
 just beside Jerusalem. This story is found in
 # Lu 17:11-19:28; Mr 10:1-52; Mt 19:1-20:34
 John simply assumes the Synoptic narrative and gives the picture
 of things in and around Jerusalem just before the passover
 # 11:56,57

03435
 \\They sought therefore for Jesus\\ (\\eztoun oun ton Isoun\\).
 Imperfect active of \\zte\\ and common \\oun\\ of which John is so
 fond. They were seeking Jesus six months before at the feast of
 tabernacles
 # 7:11
 but now they really mean to kill him. \\As they stood in the\\
 \\temple\\ (\\en ti hieri hestkotes\\). Perfect active participle
 (intransitive) of \\histmi\\, a graphic picture of the various
 groups of leaders in Jerusalem and from other lands, "the knots
 of people in the Temple precincts" (Bernard). They had done this
 at the tabernacles
 # 7:11-13
 but now there is new excitement due to the recent raising of
 Lazarus and to the public order for the arrest of Jesus. \\That he\\
 \\will not come to the feast?\\ (\\hoti ou m elthi eis tn heortn;\\).
 The form of the question (indirect discourse after \\dokeite\\)
 assumes strongly that Jesus will not (\\ou m\\, double negative with
 second aorist active \\elthi\\ from \\erchomai\\) dare to come this time
 for the reason given in verse
 # 57

03436
 \\The chief priests and the Pharisees\\ (\\hoi archiereis kai hoi\\
 \\Pharisaioi\\). The Sanhedrin. \\Had given commandment\\ (\\dedkeisan\\
 \\entolas\\). Past perfect active of \\didmi\\. \\That he should shew it\\
 (\\hina mnusi\\). Sub-final \\hina\\ with first aorist active
 subjunctive of \\mnu\\, old verb to disclose, to report formally
 # Ac 23:30
 \\If any man knew\\ (\\ean tis gni\\). Third-class condition with \\ean\\
 and second aorist active subjunctive of \\ginsk\\. \\Where he was\\
 (\\pou estin\\). Indirect question with interrogative adverb and
 present indicative \\estin\\ retained like \\gni\\ and \\mnusi\\ after
 the secondary tense \\dedkeisan\\. \\That they might take him\\ (\\hops\\
 \\piassin auton\\). Purpose clause with \\hops\\ instead of \\hina\\ and
 first aorist active subjunctive of \\piaz\\ so often used before
 # 7:44
 etc.).

03437
 \\Jesus therefore\\ (\\Isous oun\\). Here \\oun\\ is not causal, but simply
 copulative and transitional, "and so" (Bernard), as often in John
 # 1:22
 etc.). \\Six days before the passover\\ (\\pro hex hmern tou pascha\\).
 This idiom, transposition of \\pro\\, is like the Latin use of
 _ante_, but it occurs in the old Doric, in the inscriptions and
 the papyri. See
 # Am 1:1
 for it also (cf. Moulton, _Proleg_., pp. 100ff.; Robertson,
 _Grammar_, pp. 621f.). If the crucifixion was on Friday, as seems
 certain from both John and the Synoptics, then six days before
 would be the Jewish Sabbath preceding or more probably the Friday
 afternoon before, since Jesus would most likely arrive before the
 Sabbath. Probably we are to put together in one scene for the
 atmosphere
 # Joh 11:55-57; Joh 12:1, 9-11
 \\Came to Bethany, where Lazarus was, whom Jesus raised from the\\
 \\dead\\ (\\tlhen eis Bthanian, hopou n Lazaros, hon geiren ek\\
 \\nekrn Isous\\). Each phrase explains the preceding. There is no
 reason for thinking this a gloss as Bernard does. It was a place
 of danger now after that great miracle and the consequent rage of
 the Sanhedrin
 # 12:9-11
 The crowd of eager spectators to see both Lazarus and Jesus would
 only intensify this rage.

03438
 \\So they made him a supper there\\ (\\epoisan oun auti deipnon\\
 \\ekei\\). Here again \\oun\\ is not inferential, but merely
 transitional. This supper is given by Mark
 # Mr 14:3-9
 and Matthew
 # Mt 26:6-13
 just two days
 # Mr 14:1
 before the passover, that is on our Tuesday evening (beginning of
 Jewish Wednesday), while John mentions
 # 12:2-9
 it immediately after the arrival of Jesus in Bethany
 # 12:1
 One must decide which date to follow. Mark and Matthew and Luke
 follow it with the visit of Judas to the Sanhedrin with an offer
 to betray Jesus as if exasperated by the rebuke by Jesus at the
 feast. Bernard considers that John "is here more probably
 accurate." It all turns on John's purpose in putting it here.
 This is the last mention of Jesus in Bethany and he may have
 mentioned it proleptically for that reason as seems to me quite
 reasonable. Westcott notes that in chapter 12 John closes his
 record of the public ministry of the Lord relative to the
 disciples at this feast
 # 1-11
 to the multitude in the triumphal entry
 # 12-19
 to the world outside in the visit of the Greeks
 # 20-36a
 and with two summary judgements
 # 36b-50
 There is no further reason to refer to the feast in the house of
 another Simon when a sinful woman anointed Jesus
 # Lu 7:36-50
 It is no credit to Luke or to John with Mark and Matthew to have
 them all making a jumble like that. There were two anointings by
 two absolutely different women for wholly different purposes. See
 the discussion on Luke for further details. \\And Martha served\\
 (\\kai h Martha dikonei\\). Imperfect active of \\diakone\\, picturing
 Martha true to the account of her in
 # Lu 10:40
 (\\polln diakonian\\, \\diakonein\\ as here). But this fact does not
 show that Martha was the wife of this Simon at all. They were
 friends and neighbours and Martha was following her bent. It is
 Mark
 # Mr 14:3
 and Matthew
 # Mt 26:6
 who mention the name of the host. It is not Simon the Pharisee
 # Lu 7:36
 but Simon the leper
 # Mr 14:3; Mt 26:6
 in whose house they meet. The name is common enough. The Simon in
 Luke was sharply critical of Jesus; this one is full of gratitude
 for what Jesus has done for him. \\That sat at meat\\ (\\tn\\
 \\anakeimenn\\). "That lay back," reclined as they did, articular
 participle (ablative case after \\ek\\) of the common verb \\anakeimai\\.
 Perhaps Simon gave the feast partly in honour of Lazarus as well
 as of Jesus since all were now talking of both
 # Joh 12:9
 It was a gracious occasion. The guests were Jesus, the twelve
 apostles, and Martha, Mary, and Lazarus.

03439
 \\A pound\\ (\\litran\\). Latin _libra_, late _Koin_ (Polybius,
 Plutarch) word with weight of 12 ounces, in N.T. only here and
 # 19:39
 Mark
 # Mr 14:3
 and Matthew
 # Mt 26:7
 have alabaster cruse. \\Of ointment of spikenard\\ (\\murou nardou\\
 \\pistiks\\). "Of oil of nard." See already
 # 11:2
 for \\murou\\ (also
 # Mt 26:7
 Nard is the head or spike of an East Indian plant, very fragrant.
 Occurs also in
 # Mr 14:3
 \\Pistiks\\ here and in
 # Mr 14:3
 probably means genuine (\\pistikos\\, from \\pistos\\, reliable). Only
 two instances in the N.T. \\Very precious\\ (\\polutimou\\). Old compound
 adjective (\\polus\\, much, \\tim\\), in N.T. only here,
 # Mt 13:46; 1Pe 1:7
 Mark has \\polutelous\\ (very costly). Matthew
 # Mt 26:7
 has here \\barutimou\\ of weighty value (only N.T. instance).
 \\Anointed\\ (\\leipsen\\). First aorist active indicative of \\aleiph\\,
 old word
 # Mr 16:1
 \\The feet\\ (\\tous podas\\). Mark
 # Mr 14:3
 and Matthew
 # Mt 26:7
 have "his head." Why not both, though neither Gospel mentions
 both? The Latin MS. _fuldensis_ and the Syriac Sinatic do give
 both head and feet here. \\Wiped\\ (\\exemaxen\\). First aorist active
 indicative of \\ekmass\\, old verb to wipe off already in
 # 11:2; Lu 7:38,44
 \\With her hair\\ (\\tais thrixin auts\\). Instrumental plural. It is
 this item that is relied on largely by those who identify Mary of
 Bethany with the sinful woman in Luke 7 and with Mary Magdalene.
 It is no doubt true that it was usually considered immodest for a
 woman to wear her hair loose. But it is not impossible that Mary
 of Bethany in her carefully planned love-offering for Jesus on
 this occasion was only glad to throw such a punctilio to the
 winds. Such an act on this occasion does not brand her a woman of
 loose character. \\Was filled with the odour of the ointment\\
 (\\eplrth ek ts osms tou murou\\). Effective first aorist
 passive of \\plro\\ and a natural result.

03440
 \\Judas Iscariot\\ (\\Ioudas ho Iskarits\\). See \\ho Iskarits\\ in
 # 14:22
 See
 # 6:71; 13:1
 for like description of Judas save that in
 # 6:71
 the father's name is given in the genitive, \\Simnos\\ and
 \\Iskaritou\\ (agreeing with the father), but in
 # 13:1
 \\Iskarits\\ agrees with \\Ioudas\\, not with \\Simnos\\. Clearly then
 both father and son were called "Iscariot" or man of Kerioth in
 the tribe of Judah
 # Jos 15:25
 Judas is the only one of the twelve not a Galilean. \\One of his\\
 \\disciples\\ (\\heis tn mathtn autou\\). Likewise in
 # 6:71
 only there \\ek\\ is used after \\heis\\ as some MSS. have here. This is
 the shameful fact that clung to the name of Judas. \\Which should\\
 \\betray him\\ (\\ho melln auton paradidonai\\). John does not say in
 # 6:71
 (\\emellen paradidonai auton\\) or here that Judas "was predestined
 to betray Jesus" as Bernard suggests. He had his own
 responsibility for his guilt as Jesus said
 # Mt 26:24
 \\Mell\\ here simply points to the act as future, not as necessary.
 Note the contrast between Mary and Judas. "Mary in her devotion
 unconsciously provides for the honour of the dead. Judas in his
 selfishness unconsciously brings about the death itself"
 (Westcott).

03441
 \\Sold\\ (\\eprath\\). First aorist passive indicative of \\piprask\\, old
 verb to sell
 # Mt 13:46
 \\For three hundred pence\\ (\\triakosin dnarin\\). Genitive of price.
 Same item in
 # Mr 14:5
 while in
 # Mt 26:9
 it is simply "for much" (\\pollou\\). But all three have "given to
 the poor" (\\edoth ptchois\\). First aorist passive indicative of
 \\didmi\\ with dative case \\ptchois\\ (note absence of the article,
 poor people), real beggars, mendicants
 # Mt 19:21; Lu 14:13
 But only John singles out Judas as the one who made the protest
 against this waste of money while Mark says that "some" had
 indignation and Matthew has it that "the disciples" had
 indignation. Clearly Judas was the spokesman for the group who
 chimed in and agreed with his protest. The amount here spent by
 Mary (ten guineas) would equal a day labourer's wages for a year
 (Dods).

03442
 \\Not because he cared for the poor\\ (\\ouch hoti peri tn ptchn\\
 \\emelen auti\\). Literally, "not because it was a care to him
 concerning the poor" (impersonal imperfect of \\melei\\, it was a
 care). John often makes explanatory comments of this kind as in
 # 2:21; 7:22,39
 \\But because he was a thief\\ (\\alle hoti klepts n\\). Clearly the
 disciples did not know then that Judas was a petty thief. That
 knowledge came later after he took the bribe of thirty pieces of
 silver for betraying Jesus
 # Mt 26:15
 for the disciples did not suspect Judas of treachery
 # 13:28
 let alone small peculations. There is no reason for thinking that
 John is unfair to Judas. "Temptation commonly comes through that
 for which we are naturally fitted" (Westcott). In this case Judas
 himself was "the poor beggar" who wanted this money. \\And having\\
 \\the bag took away what was put therein\\ (\\kai to glssokomon echn\\
 \\ta ballomena ebastazen\\). This is the correct text. This compound
 for the earlier \\glssokomeion\\ (from \\glssa\\, tongue, and \\kome\\,
 to tend) was originally a receptacle for the tongues or
 mouth-pieces of wind instruments. The shorter form is already in
 the Doric inscriptions and is common in the papyri for
 "money-box" as here. It occurs also in Josephus, Plutarch, etc.
 In N.T. only here and
 # 13:29
 in same sense about Judas. \\Ballomena\\ is present passive
 participle (repeatedly put in) of \\ball\\, to cast or fling. The
 imperfect active (custom) of \\bastaz\\, old verb to pick up
 # Joh 10:31
 to carry
 # 19:17
 but here and
 # 20:15
 with the sense to bear away as in Polybius, Josephus, Diogenes
 Laertes, and often so in the papyri.

03443
 \\Suffer her to keep it against the day of my burying\\ (\\Aphes autn,\\
 \\hina eis tn hmeran tou entaphiasmou mou trsi auto\\). This
 reading (\\hina trsi\\, purpose clause with \\hina\\ and first aorist
 active subjunctive of \\tre\\) rather than that of the Textus
 Receptus (just \\tetreken\\, perfect active indicative) is correct.
 It is supported by Aleph B D L W Theta. The \\hina\\ can be rendered
 as above after \\aphes\\ according to _Koin_ idiom or more probably:
 "Let her alone: it was that," etc. (supplying "it was"). Either
 makes good sense. The word \\entaphiasmos\\ is a later and rare
 substantive from the late verb \\entaphiaz\\, to prepare for burial
 # Mt 26:12; Joh 19:40
 and means preparation for burial. In N.T. only here and
 # Mr 14:8
 "Preparation for my burial" is the idea here and in Mark. The
 idea of Jesus is that Mary had saved this money to use in
 preparing his body for burial. She is giving him the flowers
 before the funeral. We can hardly take it that Mary did not use
 all of the ointment for Mark
 # Mr 14:3
 says that she broke it and yet he adds
 # Mr 14:8
 what John has here. It is a paradox, but Jesus is fond of
 paradoxes. Mary has kept this precious gift by giving it now
 beforehand as a preparation for my burial. We really keep what we
 give to Christ. This is Mary's glory that she had some glimmering
 comprehension of Christ's death which none of the disciples
 possessed.

03444
 \\Ye have always\\ (\\pantote echete\\). Jesus does not discredit gifts
 to the poor at all. But there is relativity in one's duties. \\But\\
 \\me ye have not always\\ (\\eme de ou pantote echete\\). This is what
 Mary perceived with her delicate woman's intuition and what the
 apostles failed to understand though repeatedly and plainly told
 by Jesus. John does not mention the precious promise of praise
 for Mary preserved in
 # Mr 14:9; Mt 26:13
 but he does show her keen sympathetic insight and Christ's
 genuine appreciation of her noble deed. It is curiously
 \\mal-a-propos\\ surely to put alongside this incident the other
 incident told long before by Luke
 # Lu 7:35
 of the sinful woman. Let Mary alone in her glorious act of love.

03445
 \\The common people\\ (\\ho ochlos polus\\). This is the right reading
 with the article \\ho\\, literally, "the people much or in large
 numbers." One is reminded of the French idiom. Gildersleeve
 (_Syntax_, p. 284) gives a few rare examples of the idiom \\ho anr\\
 \\agathos\\. Westcott suggests that \\ochlos polus\\ came to be regarded
 as a compound noun. This is the usual order in the N.T. rather
 than \\polus ochlos\\ (Robertson, _Grammar_, p. 774). Mark
 # Mr 12:37
 has \\ho polus ochlos\\. Moulton (_Proleg_., p. 84) terms \\ho ochlos\\
 \\polus\\ here and in verse
 # 12
 "a curious misplacement of the article." John's use of \\ochlos\\ is
 usually the common crowd as "riff-raff." \\That he was\\ (\\hoti\\
 \\estin\\). Present active indicative retained in indirect discourse
 after the secondary tense (\\egn\\, second aorist active indicative
 of \\ginsk\\). These "Jews" are not all hostile to Jesus as in
 # 5:10; 6:41
 etc., but included some who were friendly (verse
 # 11
 \\But that they might see Lazarus also\\ (\\all' hina kai ton Lazaron\\
 \\idsin\\). Purpose clause with \\hina\\ and second aorist active
 subjunctive of \\hora\\. Motive enough to gather a great crowd, to
 see one raised from the dead (cf. verse
 # 1
 for the same phrase, "whom he had raised from the dead"). Some of
 the very witnesses of the raising of Lazarus will bear witness
 later (verse
 # 17
 It was a tense situation.

03446
 \\The chief priests took counsel\\ (\\ebouleusanto hoi archiereis\\).
 First aorist middle indicative of \\bouleu\\, old verb, seen already
 in
 # 11:53
 which see. The whole Sanhedrin
 # 7:32
 had decided to put Jesus to death and had asked for information
 concerning him
 # 11:57
 that might lead to his arrest, but the Sadducees were specially
 active now to accomplish the death of Lazarus also (\\hina\\ with
 first aorist active subjunctive of \\apoktein\\ as in
 # 11:53
 Perhaps they argued that, if they should kill both Jesus and
 Lazarus, then Lazarus would remain dead. The raising of Lazarus
 has brought matters to a crisis. Incidentally, it may be observed
 that here we may see the reason why the Synoptics do not tell the
 story of the raising of Lazarus, if he was still living (cf. the
 case of Malchus's name in
 # Joh 18:10

03447
 \\Because that\\ (\\hoti\\). Causal use of \\hoti\\. \\By reason of him\\ (\\di'\\
 \\auton\\). "Because of him," regular idiom, accusative case with
 \\dia\\. \\Went away\\ (\\hupgon\\). Cf.
 # 6:67
 for this verb. Inchoative imperfect active of \\hupag\\, "began to
 withdraw" as happened at the time of the raising of Lazarus
 # 11:45
 and the secession was still going on. \\And believed on Jesus\\ (\\kai\\
 \\episteuon eis ton Isoun\\). Imperfect active of \\pisteu\\ (note
 aorist in
 # 11:45
 There was danger of a mass movement of the people to Jesus.

03448
 \\On the morrow\\ (\\ti epaurion\\). Locative case. Supply \\hmeri\\ (day)
 after the adverb \\epaurion\\ ("on the tomorrow day"). That is on our
 Sunday, Palm Sunday. \\A great multitude\\ (\\ho ochlos polus\\). Same
 idiom rendered "the common people" in verse
 # 9
 and should be so translated here. \\That had come\\ (\\ho elthn\\).
 Second aorist active participle, masculine singular of \\erchomai\\
 agreeing with \\ochlos\\, "that came." \\When they heard\\ (\\akousantes\\).
 First aorist active masculine plural participle of \\akou\\,
 construction according to sense (plural, though \\ochlos\\ singular).
 \\Was coming\\ (\\erchetai\\). Present middle indicative of \\erchomai\\
 retained in indirect discourse after a secondary tense. It is a
 vivid picture. What they heard was: "Jesus is coming into
 Jerusalem." He is defying the Sanhedrin with all their public
 advertisement for him.

03449
 \\Took\\ (\\elabon\\). Second aorist active indicative of \\lamban\\. \\The\\
 \\branches of the palm-trees\\ (\\ta baia tn phoinikn\\). \\Phoinix\\ is an
 old word for palm-tree
 # Re 7:9
 for the branches) and in
 # Ac 27:12
 the name of a city. \\Baion\\ is apparently a word of Egyptian
 origin, palm branches, here only in N.T., but in the papyri and I
 Macc. 13:51. Here we have "the palm branches of the palm-trees."
 The use in 1 Macc. 13:51 (cf. II Macc. 10:7) is in the account of
 Simon's triumphal entry into Jerusalem. Bernard notes that to
 carry palms was a mark of triumphant homage to a victor or a king
 # Re 7:9
 Palm-trees grew on the Mount of Olives
 # Mr 11:8
 on the road from Bethany to Jerusalem. The crowds (one in front
 and one behind,
 # Mr 11:9; Mt 21:9; Joh 2:18
 cut the branches as they came
 # Mt 21:8
 \\To meet him\\ (\\eis hupantsin auti\\). Literally, \\for a meeting\\
 (\\hupantsis\\, late word from the verb \\hupanta\\,
 # Mt 8:28; Joh 11:20,30; 12:18
 in the papyri, but only here in the N.T.) with him" (\\auti\\,
 associative instrumental case after \\hupantsin\\ as after the verb
 in verse
 # 18
 It was a scene of growing excitement. \\And cried out\\ (\\kai\\
 \\ekraugazon\\). Imperfect active of \\kraugaz\\, old and rare verb
 (from \\kraug\\) as in
 # Mt 12:19; Joh 19:15
 \\Hosannah\\ (\\Hsannah\\). Transliteration of the Hebrew word meaning
 "Save now." The LXX renders it by \\Sson d\\ (Save now). \\Blessed is\\
 \\he that cometh in the name of the Lord\\ (\\eulogmenos ho erchomenos\\
 \\en onomati kuriou\\). Perfect passive participle of \\euloge\\.
 Quotation from
 # Ps 118:25
 written, some think, for the dedication of the second temple, or,
 as others think, for the feast of tabernacles after the return
 # Ezr 3:1
 It was sung in the processional recitation then as a welcome to
 the worshippers. Here the words are addressed to the Messiah as
 is made plain by the addition of the words, "even the king of
 Israel" (\\kai ho basileus tou Isral\\) as Nathanael called him
 # 1:49
 Jesus is here hailed by the multitudes as the long-looked for
 Messiah of Jewish hope and he allows them so to greet him
 # Lu 19:38-40
 a thing that he prevented a year before in Galilee
 # Joh 6:14
 It is probable that "in the name of the Lord" should be taken
 with "blessed" as in
 # De 21:5; 2Sa 6:18; 1Ki 22:16; 2Ki 2:24
 The Messiah was recognized by Martha as the Coming One
 # Joh 11:27
 and is so described by the Baptist
 # Mt 11:3
 Mark
 # Mr 11:10
 adds "the kingdom that cometh" while Luke
 # 19:38
 has "the king that cometh." "It was this public acclamation of
 Jesus as King of Israel or King of the Jews which was the
 foundation of the charge made against him before Pilate
 # 18:33
 " (Bernard).
