KJV: Then took they the body of Jesus, and wound it in linen clothes with the spices, as the manner of the Jews is to bury.
YLT: They took, therefore, the body of Jesus, and bound it with linen clothes with the spices, according as it was the custom of the Jews to prepare for burial;
Darby: They took therefore the body of Jesus and bound it up in linen with the spices, as it is the custom with the Jews to prepare for burial.
ASV: So they took the body of Jesus, and bound it in linen cloths with the spices, as the custom of the Jews is to bury.
| ἔλαβον | They took |
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Parse: Verb, Aorist Indicative Active, 3rd Person Plural Root: λαμβάνω Sense: to take. |
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| σῶμα | body |
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Parse: Noun, Accusative Neuter Singular Root: σῶμα Sense: the body both of men or animals. |
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| τοῦ | - |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Ἰησοῦ | of Jesus |
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Parse: Noun, Genitive Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
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| ἔδησαν | bound |
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Parse: Verb, Aorist Indicative Active, 3rd Person Plural Root: δέω Sense: to bind tie, fasten. |
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| ὀθονίοις | in linen cloths |
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Parse: Noun, Dative Neuter Plural Root: ὀθόνιον Sense: a piece of linen, small linen cloth. |
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| ἀρωμάτων | spices |
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Parse: Noun, Genitive Neuter Plural Root: ἄρωμα Sense: spice, perfume. |
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| ἔθος | [the] custom |
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Parse: Noun, Nominative Neuter Singular Root: ἔθος Sense: custom. |
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| τοῖς | among the |
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Parse: Article, Dative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| Ἰουδαίοις | Jews |
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Parse: Adjective, Dative Masculine Plural Root: Ἰουδαῖος Sense: Jewish, belonging to the Jewish race. |
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| ἐνταφιάζειν | to prepare for burial |
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Parse: Verb, Present Infinitive Active Root: ἐνταφιάζω Sense: to prepare a body for burial, by the use of every requisite provision and funeral adornment, that is, baths, vestments, flowers, wreathes, perfumes, libations, etc. |
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Greek Commentary for John 19:40
Late diminutive for the old οτονη othonē used for ships‘ sails, in N.T. here and Luke 24:12. Case here either locative or instrumental. With the spices Late word αρωμα arōma for spices, from fumes. To bury Late verb, from ενταπια entaphia (εν ταπος en class="translit"> taphos) the burial preparations of all sorts (flowers, perfumes, etc.), in N.T. only here and Matthew 26:12. [source]
Used only by John, if Luke 24:12is rejected, as by some editors. The Synoptists all have σινδών , linen cloth. See on Mark 14:51. Matthew and Luke have ἐντύλιξεν , rolled or wrapped, and Mark ἐνείλησεν , wound, instead of John's ἔδησαν bound With the spicesSpread over the sheet or bandages in which the body was wrapped. [source]
As contrasted with that of the Egyptians, for instance, which is thus described by Herodotus: “They take first a crooked piece of iron, and with it draw out the brains through the nostrils, thus getting rid of a portion, while the skull is cleared of the rest by rinsing with drugs; next they make a cut along the flank with a sharp Ethiopian stone, and take out the whole contents of the abdomen, which they then cleanse, washing it thoroughly with palm-wine, and again, frequently with an infusion of pounded aromatics. After this they fill the cavity with the purest bruised myrrh, with cassia, and every other sort of spicery except frankincense, and sew up the opening. Then the body is placed in natrum (subcarbonate of soda) for seventy days, and covered entirely over. After the expiration of that space of time, which must not be exceeded, the body is washed, and wrapped round, from head to foot, with bandages of fine linen cloth, smeared over with gum” (ii., 86). Or, possibly, a contrast may be implied with the Roman custom of burning the bodies of the dead. Tacitus says of the Jews: “The bodies of the deceased they choose rather to bury than burn, following in this the Egyptian custom; with whom also they agree in their attention to the dead” (“History,” v., 5). [source]
Properly, to prepare for burial. See on John 12:7. Compare Septuagint, Genesis 1:2, where the same word is used for embalming the body of Joseph. [source]
Spread over the sheet or bandages in which the body was wrapped. [source]
Reverse Greek Commentary Search for John 19:40
Mary alone had understood what Jesus had repeatedly said about his approaching death. The disciples were so wrapped up in their own notions of a political kingdom that they failed utterly to sympathize with Jesus as he faced the cross. But Mary with the woman‘s fine intuitions did begin to understand and this was her way of expressing her high emotions and loyalty. The word here is the same used in John 19:40 about what Joseph of Arimathea and Nicodemus did for the body of Jesus before burial with the addition of προς το pros to showing the purpose of Mary (the infinitive of purpose). Mary was vindicated by Jesus and her noble deed has become a “memorial of her” (εις μνημοσυμον αυτης eis mnēmosumon autēs) as well as of Jesus. [source]
This official information was necessary before the burial. As a matter of fact Pilate was probably glad to turn the body over to Joseph else the body would go to the potter‘s field. This is the only instance when πτωμα ptōma (cadaver, corpse) is applied to the body (σωμα sōma) of Jesus, the term used in Matthew 27:59; Luke 23:53; John 19:40). [source]
This word is only here in the N.T. As εντυλισσω entulissō is only in Matthew 27:59; Luke 23:53; John 20:7. Both verbs occur in the papyri, Plutarch, etc. They both mean to wrap, wind, roll in. The body of Jesus was wound in the linen cloth bought by Joseph and the hundred pounds of spices brought by Nicodemus (John 19:39) for burying were placed in the folds of the linen and the linen was bound around the body by strips of cloth (John 19:40). The time was short before the sabbath began and these two reverently laid the body of the Master in Joseph‘s new tomb, hewn out of a rock. The perfect passive participle For further details see Matthew 27:57-60. Luke 23:53 and John 19:41 also tell of the new tomb of Joseph. Some modern scholars think that this very tomb has been identified in Gordon‘s Calvary north of the city. [source]
As Nicodemus did on the day of the burial (John 19:40). Gould denies that the Jews were familiar with the embalming process of Egypt, but at any rate it was to be a reverential anointing Now they secured a fresh supply. [source]
Here the perfect passive participle ειτισμενον eithismenon neuter singular from ετιζω ethizō (common Greek verb, to accustom) is used as a virtual substantive like το ετος to ethos in Luke 1:8. Luke alone in the N.T. uses either word save ετος ethos in John 19:40, though ειωτα eiōtha from ετω ethō occurs also in Matthew 27:15; Mark 10:1. [source]
See Matt. and Mark also for the linen cloth From λαχευω laxeuō (λας las a stone, χεω xeō to polish). In the lxx and here only in the N.T. Nowhere else so far as known. See the usual Greek verb λατομεω latomeō in Mark 15:46; Matthew 27:60.Where never man had yet lain Triple negative and periphrastic past perfect passive in sense (κειμαι keimai), though periphrastic imperfect passive in form. Same item in John 19:40 who uses ην τετειμενος ēn tetheimenos (periphrastic past perfect passive in form). [source]
Triple negative and periphrastic past perfect passive in sense (κειμαι keimai), though periphrastic imperfect passive in form. Same item in John 19:40 who uses ην τετειμενος ēn tetheimenos (periphrastic past perfect passive in form). [source]
This passage presents great difficulty. According to the reading just given, the meaning is that Mary had kept the ointment, perhaps out of the store provided for Lazarus' burial, against the day of Christ's preparation for the tomb. The word ἐνταφιασμοῦ is wrongly rendered burial. It means the preparation for burial, the laying out, or embalmment. It is explained by John 19:40, as the binding in linen cloths with spices, “as the manner of the Jews is ἐνταφιάζειν toprepare for burial,” not to bury. It is the Latin pollingere, to wash and prepare a corpse for the funeral pile. Hence the name of the servant to whom this duty was committed was pollinctor. He was a slave of the libitinarius, or furnishing undertaker. Mary, then, has kept the ointment in order to embalm Jesus with it on this day, as though He were already dead. This is the sense of the Synoptists. Matthew (Matthew 26:12) says, she did it with reference to my preparation for burial. Mark, she anticipated to anoint. The reading of the Received Text is, however, disputed. The best textual critics agree that the perfect, τετήρηκεν , she hath kept, was substituted for the original reading τηρήσῃ , the aorist, she may keep, or may have kept, by some one who was trying to bring the text into harmony with Mark 14:8; not understanding how she could keep for His burial that which she poured out now. Some, however, urge the exact contrary, namely, that the perfect is the original reading, and that the aorist is a correction by critics who were occupied with the notion that no man is embalmed before his death, or who failed to see how the ointment could have been kept already, as it might naturally be supposed to have been just purchased. (So Godet and Field.)-DIVIDER- According to the corrected reading, ἵνα , in order that, is inserted after ἄφες αὐτὴν , let her alone, or suffer her; τετήρηκεν , hath kept, is changed to τηρήσῃ , may keep, and the whole is rendered, suffer her to keep it against the day of my burying. So Rev. -DIVIDER- -DIVIDER- But it is difficult to see why Christ should desire to have kept for His embalmment what had already been poured out upon Him. Some, as Meyer, assume that only a part of the ointment was poured out, and refer αὐτό , it, to the part remaining. “Let her alone, that she may not give away to the poor this ointment, of which she has just used a portion for the anointing of my feet, but preserve it for the day of my embalmming.” Canon Westcott inclines to this view of the use of only a part. But the inference from the synoptic narratives can be only that the whole contents of the flask were used, and the mention of the pound by John, and the charge of waste are to the same effect. There is nothing whatever to warrant a contrary supposition. -DIVIDER- -DIVIDER- Others explain, suffer her to have kept it, or suffer that she may have kept it. So Westcott, who says: “The idiom by which a speaker throws himself into the past, and regards what is done as still a purpose, is common to all languages.”-DIVIDER- Others, again, retain the meaning let her alone, and render ἵνα , in order that, with an ellipsis, thus: “Let her alone: (she hath not sold her treasure) in order that she might keep it,” etc. -DIVIDER- -DIVIDER- The old rendering, as A.V., is the simplest, and gives a perfectly intelligible and consistent sense. If, however, this must be rejected, it seems, on the whole, best to adopt the marginal reading of the Rev., with the elliptical ἵνα : let her alone: it was that she might keep it. This preserves the prohibitory force of ἄφες αὐτήν , which is implied in Matthew 26:10, and is unquestionable in Mark 14:6. Compare Matthew 15:14; Matthew 19:14; Matthew 27:49. -DIVIDER- -DIVIDER- Note that the promise of the future repute of this act (Matthew 26:13; Mark 14:9) is omitted by the only Evangelist who records Mary's name in connection with it. -DIVIDER- -DIVIDER- [source]
Literally, swathing-bands. Only here in the New Testament. In John 19:40; John 20:5, John 20:7, ὀθόνια , linen bands, is used. [source]
Originally to stoop and look, but in the lxx (Gen 26:8; Judges 5:28; 1Kings 6:4, etc.) and the papyri rather just to peep in and so Field (Ot. Norv.) urges here. See also John 20:11; Luke 24:12 (the verse bracketed by Westcott and Hort). For οτονια othonia (linen cloth) see John 19:40. Lying Present middle participle of κειμαι keimai predicative accusative. John notices this fact at once. If the body had been removed, these clothes would have gone also. John‘s timid nature made him pause (yet, μεντοι mentoi however). [source]
This reading (ινα hina tērēsēi purpose clause with τηρεω hina and first aorist active subjunctive of τετηρεκεν tēreō) rather than that of the Textus Receptus (just ινα tetēreken perfect active indicative) is correct. It is supported by Aleph B D L W Theta. The απες hina can be rendered as above after ενταπιασμος aphes according to Koiné idiom or more probably: “Let her alone: it was that,” etc. (supplying “it was”). Either makes good sense. The word ενταπιαζω entaphiasmos is a later and rare substantive from the late verb entaphiazō to prepare for burial (Matthew 26:12; John 19:40), and means preparation for burial. In N.T. only here and Mark 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 (Mark 14:3) says that she broke it and yet he adds (Mark 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. [source]
Lit., beginnings; the extremity or corner, marking a beginning of the sheet. “We are to imagine the vessel, looking like a colossal four-cornered linen cloth letting itself down, while the corners attached to heaven to support the whole.” The word is used in this sense by Herodotus, describing the sacrifices of the Scythians. The victim's forefeet are bound with a cord, “and the person who is about to offer, taking his station behind the victim, pulls the end ( ἀρχὴν )of the rope, and thereby throws the animal down” (iv., 60). The suggestion of ropes holding the corners of the sheet (Alford, and, cautiously, Farrar) is unwarranted by the usage of the word. It was the technical expression in medical language for the ends of bandages. The word for sheet in this passage was also the technical term for a bandage, as was the kindred word ὀθόνιον , used of the linen bandages in which the Lord's body was swathed. See Luke 24:12; John 19:40; John 20:5, John 20:6, John 20:7. Mr. Hobart says: “We have thus in this passage a technical medical phrase - the ends of a bandage - used for the ends of a sheet, which hardly any one except a medical man would think of employing” (“Medical Language of St. Luke”). [source]
For manner rend. custom. Lit. as is custom unto some. Ἔθος mostly in Luke and Acts. Comp. Luke 1:9; John 19:40. [source]
“Not leaving behind, not leaving in the lurch” (2 Timothy 4:10). The assembling of yourselves together Late double compound from επισυναγω episunagō to gather together As the custom of some is “As is custom to some.” For ετος ethos (custom) see Luke 22:39; John 19:40. Already some Christians had formed the habit of not attending public worship, a perilous habit then and now. So much the more as Instrumental case of measure or degree, “by so much the more as,” both with τοσουτωι tosoutōi and οσωι hosōi The day drawing nigh The Second Coming of Christ which draws nearer all the time (Romans 13:12). [source]