CONCORDANCE:String = Bethany
rwp@Acts:1:12 @{Olivet} (\Elainos\). Genitive singular. Vulgate _Olivetum_. Made like \ampeln\. Here only in the N.T., usually \to oros tn Elain\ (the Mount of Olives), though some MSS. have Olivet in kjv@Luke:19:29; 21:37|. Josephus (_Ant_. VII. 9, 2) has it also and the papyri (Deissmann, _Light from the Ancient East_, p. 170). {A sabbath day's journey off} (\Sabbatou echn hodon\). Luke only says here that Olivet is a Sabbath day's journey from Jerusalem, not that Jesus was precisely that distance when he ascended. In the Gospel Luke (24:50|) states that Jesus led them "over against" (\hes pros\) Bethany (about two miles or fifteen furlongs). The top of Olivet is six furlongs or three-fourths of a mile. The Greek idiom here is "having a journey of a Sabbath" after "which is nigh unto Jerusalem" (\ho estin eggus Ierousalm\), note the periphrastic construction. Why Luke mentions this item for Gentile readers in this form is not known, unless it was in his Jewish source. See kjv@Exodus:16:29; kjv@Numbers:35:5; kjv@Joshua:3:4|. But it does not contradict what he says in kjv@Luke:24:50|...all the way to Bethany....
rwp@Acts:10:4 @{Lord} (\kurie\). Cornelius recognizes the angel of God (verse 3|) as God's messenger. {Are gone up} (\anebsan\). Timeless second aorist active indicative of \anabain\. Gone up like the smoke of incense in sacrifices. {For a memorial} (\eis mnmosunon\). Old word from \mnmn\...act of Mary of Bethany... (Matthew:26:13; kjv@Mark:14:9|). His prayers and his alms proved his sincerity and won the ear of God.
rwp@Info_John @ HISTORICAL VALUE OF THE FOURTH GOSPEL It is just here that the chief attack is made on the Fourth Gospel even by some who admit the Johannine authorship. It is now assumed by some that the Fourth Gospel is not on a par with the Synoptics in historical reliability and some harmonies omit it entirely or place it separately at the close, though certainly Tatian used it with the Synoptics in his _Diatessaron_, the first harmony of the Gospels. Some even follow Schmiedel in seeing only a symbolic or parabolic character in the miracles in the Fourth Gospel, particularly in the narrative of the raising of Lazarus in chapter kjv@John:11| which occurs here alone. But John makes this miracle play quite an important part in the culmination of events at the end. Clearly the author professes to be giving actual data largely out of his own experience and knowledge. It is objected by some that the Fourth Gospel gives an unnatural picture of Christ with Messianic claims at the very start. But the Synoptics give that same claim at the baptism and temptation, not to mention Luke's account of the Boy Jesus in the temple. The picture of the Jews as hostile to Jesus is said to be overdrawn in the Fourth Gospel. The answer to that appears in the Sermon on the Mount, the Sabbath miracles, the efforts of the Pharisees and lawyers to catch Jesus in his talk, the final denunciation in kjv@Matthew:23|, all in the Synoptics. The opposition to Jesus grew steadily as he revealed himself more clearly. Some of the difficulties raised are gratuitous as in the early cleansing of the temple as if it could not have happened twice, confounding the draught of fishes in chapter kjv@John:21| with that in kjv@Luke:5|, making Mary of Bethany at the feast of a Simon in chapter kjv@John:12| the same as the sinful woman at the feast of another Simon in kjv@Luke:7|, making John's Gospel locate the last passover meal a day ahead instead of at the regular time as the Synoptics have it. Rightly interpreted these difficulties disappear. In simple truth, if one takes the Fourth Gospel at its face value, the personal recollections of the aged John phrased in his own way to supplement the narratives in the Synoptics, there is little left to give serious trouble. The Jerusalem ministry with the feasts is a case in point. The narrative of the call of the first disciples in chapter kjv@John:1| is another. The author followed Simon in bringing also his own brother James to Jesus. John was present in the appearance of Christ before Annas, and Pilate. He was at the Cross when no other apostles were there. He took the mother of Jesus to his home and then returned to the Cross. He saw the piercing of the side of Jesus. He knew and saw the deed of Joseph of Arimathea and Nicodemus. E. H. Askwith has a most helpful discussion of this whole problem in _The Historical Value of the Fourth Gospel_ (1910).
rwp@John:1:28 @{In Bethany beyond Jordan} (\en Bthanii peran tou Iordanou\)...notion that the only Bethany was ...{Was baptizing} (\n baptizn\). Periphrastic imperfect, common idiom in John.
rwp@John:10:40 @{Again} (\palin\). Referring to 1:28| (Bethany beyond Jordan). \Palin\ does not mean that the other visit was a recent one. {At the first} (\to prton\). Adverbial accusative (extent of time). Same idiom in 12:16; 19:39|. Here the identical language of 1:28| is used with the mere addition of \to prton\ (\hopou n Ians baptizn\, "where John was baptizing"). {And there he abode} (\kai emenen ekei\). Imperfect (continued) active of \men\, though some MSS. have the constative aorist active \emeinen\. Probably from here Jesus carried on the first part of the later Perean Ministry (Luke:13:22-16:10|)...before the visit to Bethany at ...(John:11:1-44|).
rwp@John:11:1 @{Was sick} (\n asthenn\). Periphrastic imperfect active of \asthene\, old verb (from \asthens\, \a\ privative, and \sthenos\, strength). {Lazarus} (\Lazaros\). See on ¯Luke:16:20| for the name of another man in the parable, a shortened form of Eleazer, only other N.T. use, but in Josephus and rabbinical writings. No connexion between this Lazarus and the one in the parable. {Of Bethany} (\apo Bthanias\). Use of \apo\ as in 1:44| Philip of Bethsaida and 1:45|...Joseph of Nazareth. This Bethany is ...(11:18|) east of Jerusalem on the south-...apparently at the other Bethany beyond ...(10:40|). It is doubtful if a distinction is meant here by \apo\ and \ek\ between Bethany as the residence and some other village (\ek ts kms\) as the birthplace of Lazarus and the sisters. {Of Mary and Martha} (\Marias kai Marthas\). Note \Marthas\, not \Marths\ for the genitive. Elsewhere (John:11:19; kjv@Luke:10:38|) Martha comes first as the mistress and hostess. The two sisters are named for further identification of Lazarus. Martha was apparently the elder sister (11:5,19; kjv@Luke:10:38f.|). "The identification of Mary with Mary Magdalene is a mere conjecture supported by no direct evidence, and opposed to the general tenor of the Gospels" (Westcott).
rwp@John:11:2 @{And it was that Mary which anointed the Lord with ointment, and wiped his feet with her hair} (\n de Mariam h aleipsasa ton kurion muri kai ekmaxasa tous podas autou tais thrixin auts\). This description is added to make plainer who Mary is "whose brother Lazarus was sick" (\hs ho adelphos Lazaros sthenei\). There is an evident proleptic allusion to the incident described by John in 12:1-8| just after chapter 11. As John looks back from the end of the century it was all behind him, though the anointing (\h aleipsasa\, first aorist active articular participle of \aleiph\, old verb for which see kjv@Mark:6:13|) took place after the events in chapter 11. The aorist participle is timeless and merely pictures the punctiliar act. The same remark applies to \ekmaxasa\, old verb \ekmass\, to wipe off or away (Isaiah:12:3; 13:5; kjv@Luke:7:38,44|). Note the Aramaic form \Mariam\ as usual in John, but \Marias\ in verse 1|. When John wrote, it was as Jesus had foretold (Matthew:26:13|)...to link Mary of Bethany with ...7:36-50|...of both Mary of Bethany and ...(or his editor) regarded Mary of Bethany as the same person who is described by Luke as \hamartlos\." This critical and artistic heresy has already been discussed in Vol. II on Luke's Gospel. Suffice it here to say that Luke introduces Mary Magdalene as an entirely new character in 8:2| and that the details in kjv@Luke:7:36-50; kjv@John:12:1-8| have only superficial resemblances and serious disagreements. John is not here alluding to Luke's record, but preparing for his own in chapter 12. What earthly difficulty is there in two different women under wholly different circumstances doing a similar act for utterly different purposes?
rwp@John:11:7 @{Then after this} (\epeita meta touto\). \Epeita\ (only here in John) means thereafter (Luke:16:7|) and it is made plainer by the addition of \meta touto\ (cf. 2:12; 11:11|), meaning after the two days had elapsed. {Let us go into Judea again} (\Agmen eis tn Ioudaian palin\). Volitive (hortative) subjunctive of \ag\ (intransitive use as in verses 11,16|). They had but recently escaped the rage of the Jews in Jerusalem (10:39|)...to this haven in Bethany beyond ...(10:40|).
rwp@John:11:55 @{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\)...the mountain road to Bethany and ...17:11-19:28; kjv@Mark:10:1-52; kjv@Matthew: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|).
rwp@John:12:2 @{Songs: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 (Mark:14:3-9|) and Matthew (Matthew:26:6-13|) just two days (Mark:14:1|) before the passover, that is on our Tuesday evening (beginning of Jewish Wednesday), while John mentions (12:2-9|)...arrival of Jesus in Bethany... (12:1|)...mention of Jesus in Bethany and ...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 (Luke: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 kjv@Luke: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 (Mark:14:3|) and Matthew (Matthew:26:6|) who mention the name of the host. It is not Simon the Pharisee (Luke:7:36|), but Simon the leper (Mark:14:3; kjv@Matthew: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 (John:12:9|). It was a gracious occasion. The guests were Jesus, the twelve apostles, and Martha, Mary, and Lazarus.
rwp@John:12:3 @{A pound} (\litran\). Latin _libra_, late _Koin_ (Polybius, Plutarch) word with weight of 12 ounces, in N.T. only here and 19:39|. Mark (Mark:14:3|) and Matthew (Matthew:26:7|) have alabaster cruse. {Of ointment of spikenard} (\murou nardou pistiks\). "Of oil of nard." See already 11:2| for \murou\ (also kjv@Matthew:26:7|). Nard is the head or spike of an East Indian plant, very fragrant. Occurs also in kjv@Mark:14:3|. \Pistiks\ here and in kjv@Mark: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, kjv@Matthew:13:46; kjv@1Peter:1:7|. Mark has \polutelous\ (very costly). Matthew (Matthew:26:7|) has here \barutimou\ of weighty value (only N.T. instance). {Anointed} (\leipsen\). First aorist active indicative of \aleiph\, old word (Mark:16:1|). {The feet} (\tous podas\). Mark (Mark:14:3|) and Matthew (Matthew: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; kjv@Luke:7:38,44|. {With her hair} (\tais thrixin auts\)...impossible that Mary of Bethany in ...-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.
rwp@John:12:13 @{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 (Revelation:7:9| for the branches) and in kjv@Acts: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 (Revelation:7:9|). Palm-trees grew on the Mount of Olives (Mark:11:8|)...on the road from Bethany to ...(one in front and one behind, kjv@Mark:11:9; kjv@Matthew:21:9; kjv@John:2:18|) cut the branches as they came (Matthew:21:8|). {To meet him} (\eis hupantsin auti\). Literally, {for a meeting} (\hupantsis\, late word from the verb \hupanta\, kjv@Matthew:8:28; kjv@John: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 kjv@Matthew:12:19; kjv@John: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 kjv@Psalms:118:25f.|, written, some think, for the dedication of the second temple, or, as others think, for the feast of tabernacles after the return (Ezra:3:1f.|). 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 (Luke:19:38-40|), a thing that he prevented a year before in Galilee (John:6:14f.|). It is probable that "in the name of the Lord" should be taken with "blessed" as in kjv@Deuteronomy:21:5; kjv@2Samuel:6:18; kjv@1Kings:22:16; kjv@2Kings:2:24|. The Messiah was recognized by Martha as the Coming One (John:11:27|) and is so described by the Baptist (Matthew:11:3|). Mark (Mark: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).
rwp@Luke:7:37 @{A woman which was in the city, a sinner} (\gun htis en ti polei hamartlos\). Probably in Capernaum. The use of \htis\ means "Who was of such a character as to be" (cf. 8:3|) and so more than merely the relative \h\, who, that is, "who was a sinner in the city," a woman of the town, in other words, and known to be such. \Hamartlos\, from \hamartan\, to sin, means devoted to sin and uses the same form for feminine and masculine. It is false and unjust to Mary Magdalene, introduced as a new character in kjv@Luke:8:2|...Jesus when Mary of Bethany does ...(Mark:14:3-9; kjv@Matthew:26:6-13; kjv@John:12:2-8|)...character of Mary of Bethany... (10:38-42|)...and on Mary of Bethany. This ...{When she knew} (\epignousa\). Second aorist active participle from \epiginsk\...intruder whereas Mary of Bethany was ...(Trench in his _Parables_, describing a dinner at a Consul's house at Damietta). {He was sitting at meat} (\katakeitai\). Literally, he is reclining (present tense retained in indirect discourse in Greek). {An alabaster cruse of ointment} (\alabastron murou\). See on ¯Matthew:26:7| for discussion of \alabastron\ and \murou\.
rwp@Luke:7:38 @{Standing behind at his feet} (\stsa opis para tous podas autou\). Second aorist active participle from \histmi\ and intransitive, first aorist \estsa\ being transitive. The guest removed his sandals before the meal and he reclined on the left side with the feet outward. She was standing beside (\para\) his feet {weeping} (\klaiousa\). She was drawn irresistibly by gratitude to Jesus and is overcome with emotion before she can use the ointment; her tears (\tois dakrusin\, instrumental case of \dakru\) take the place of the ointment. {Wiped them with the hair of her head} (\tais thrixin ts kephals auts exemassen\). Inchoative imperfect of an old verb \ekmass\, to rub out or off, began to wipe off, an act of impulse evidently and of embarrassment. "Among the Jews it was a shameful thing for a woman to let down her hair in public; but she makes this sacrifice" (Plummer). Songs:Mary of Bethany wiped the feet of Jesus with her hair (John:12:3|)...prove that Mary of Bethany had ...{Kissed} (\katephilei\). Imperfect active of \kataphile\, to kiss repeatedly (force of \kata\), and accented by the tense of continued action here. The word in the N.T. occurs here, of the prodigal's father (15:20|), of the kiss of Judas (Mark:14:45; kjv@Matthew:26:49|), of the Ephesian elders (Acts:20:37|). " Kissing the feet was a common mark of deep reverence, especially to leading rabbis" (Plummer). {Anointed them with the ointment} (\leiphen ti muri\). Imperfect active again of \aleiph\, a very common verb. \Chri\ has a more religious sense. The anointing came after the burst of emotional excitement.
rwp@Luke:10:34 @{Bound up his wounds} (\katedsen ta traumata\). First aorist active indicative of \katade\, old verb, but here only in the N.T. The verb means "bound down." We say "bind up." Medical detail that interested Luke. The word for "wounds" (\traumata\) here only in the N.T. {Pouring on them oil and wine} (\epichen elaion kai oinon\). Old verb again, but here only in the N.T. Oil and wine were household remedies even for wounds (soothing oil, antiseptic alcohol). Hippocrates prescribed for ulcers: "Bind with soft wool, and sprinkle with wine and oil." {Set him} (\epibibasas\). An old verb \epibibaz\ (\epi\, \bibaz\), to cause to mount. In the N.T. only here and kjv@Acts:19:35; 23:24|, common in LXX. {Beast} (\ktnos\). Old word from \ktaomai\, to acquire, and so property (\ktma\) especially cattle or any beast of burden. {An inn} (\pandocheion\). The old Attic form was \pandokeion\ (from \pan\, all, and \dechomai\, to receive). A public place for receiving all comers and a more pretentious caravanserai than a \kataluma\ like that in kjv@Luke:2:7|...inns about halfway between Bethany and ...
rwp@Luke:10:38 @{Now as they went on their way} (\n de ti poreuesthai autous\). Luke's favourite temporal clause again as in verse 35|. {Received him into her house} (\hupedexato auton eis tn oikian\). Aorist middle indicative of \hupodechomai\, an old verb to welcome as a guest (in the N.T. only here and kjv@Luke:19:6; kjv@Acts:17:7; kjv@James:2:25|). Martha is clearly the mistress of the home and is probably the elder sister. There is no evidence that she was the wife of Simon the leper (John:12:1f.|)...an old cemetery at Bethany the ...
rwp@Luke:24:50 @{Over against Bethany} (\hes pros Bthanian\)...Discourse he could see Bethany and ...
rwp@Mark:11:11 @{When he had looked round about upon all things} (\periblepsamenos panta\). Another Markan detail in this aorist middle participle. Mark does not give what kjv@Luke:19:39-55| has nor what kjv@Matthew:21:10-17|...he went out to Bethany with ...{it being now eventide} (\opse d ouss ts hrs\). Genitive absolute, the hour being already late. What a day it had been! What did the apostles think now?
rwp@Mark:16:2 @{When the sun was risen} (\anateilantos tou hliou\). Genitive absolute, aorist participle, though some manuscripts read \anatellontos\, present participle. kjv@Luke:24:1| has it "at early dawn" (\orthrou batheos\) and kjv@John:20:1|...some two miles from Bethany to ...(\lian pri\), "when the sun was risen." Probably they started while it was still dark and the sun was coming up when they arrived at the tomb. All three mention that it was on the first day of the week, our Sunday morning when the women arrive. The body of Jesus was buried late on Friday before the sabbath (our Saturday) which began at sunset. This is made clear as a bell by kjv@Luke:23:54| "and the sabbath drew on." The women rested on the sabbath (Luke 23:56|). This visit of the women was in the early morning of our Sunday, the first day of the week. Some people are greatly disturbed over the fact that Jesus did not remain in the grave full seventy-two hours. But he repeatedly said that he would rise on the third day and that is precisely what happened. He was buried on Friday afternoon. He was risen on Sunday morning. If he had really remained in the tomb full three days and then had risen after that, it would have been on the fourth day, not on the third day. The occasional phrase "after three days" is merely a vernacular idiom common in all languages and not meant to be exact and precise like "on the third day." We can readily understand "after three days" in the sense of "on the third day." It is impossible to understand "on the third day" to be "on the fourth day." See my _Harmony of the Gospels_, pp. 289-91.
rwp@Matthew:21:2 @{Into the village that is over against you} (\eis tn kmn tn katenanti hmn\). Another use of \eis\...translated, it could be Bethany right ...{And a colt with her} (\kai plon met' auts\). The young of any animal. Here to come with the mother and the more readily so.
rwp@Matthew:21:17 @{To Bethany} (\eis Bthanian\). House of depression or misery, the Hebrew means. But the home of Martha and Mary and Lazarus there was a house of solace and comfort to Jesus during this week of destiny. He {lodged there} (\ulisth ekei\) whether at the Bethany home or out in the open air. It was a time of crisis for all.
rwp@Matthew:26:6 @{In the house of Simon the leper} (\en oikii Simnos tou leprou\). Evidently a man who had been healed of his leprosy by Jesus who gave the feast in honour of Jesus. All sorts of fantastic theories have arisen about it. Some even identify this Simon with the one in kjv@Luke:7:36ff.|, but Simon was a very common name and the details are very different. Some hold that it was Martha's house because she served (John:12:2|)...Some identify Mary of Bethany with ...7|...proof that Mary of Bethany, Mary ...7| are all distinct see my _Some Minor Characters in the New Testament_. John (John:12:1|) apparently locates the feast six days before the passover, while Mark (Mark:14:3|) and Matthew (26:6|) seem to place it on the Tuesday evening (Jewish Wednesday)...does not refer to Bethany again. ...(Mark:14:1f.|).
rwp@Matthew:26:8 @{This waste} (\h apleia haut\). Dead loss (\apleia\)...shock to Mary of Bethany to ...(John:12:4|) that it was Judas who made the point which the rest endorsed. Mark explains that they mentioned "three hundred pence," while Matthew (26:9|) only says "for much" (\pollou\).