João 11
Marvin Vincent · Citado em PreceptAustin
João 11
Vincent says "now" is "Marking the interruption to Jesus’ retirement." John
João 11
Vincent - Three words for anointing are found in the New Testament: aleipho, chrio and its compounds, and murizo. The last is used but once, Mark 14:8+, of anointing the Lord’s body for burying. Between the two others the distinction is strictly maintained. Χρίω, which occurs five times, is used in every case but one of the anointing of the Son by the Father with the Holy Spirit (Luke 4:18; Acts 4:27; 10:38; Heb. 1:9). In the remaining instance (2 Cor. 1:21) of enduing Christians with the gifts of the Holy Spirit. Thus the word is confined to sacred anointing.* ͂Ἀλείφω is used of all actual anointings. See Matt. 6:17; Mark 6:13; Luke 7:38; Jas. 5:14. The same distinction is generally maintained in the Septuagint, though with a few exceptions, as Num. 3:3. SPECIAL TOPIC: "ANOINTING" IN THE BIBLE (BDB 603) Ointment (3464) muron is ointment, perfume, sweet-smelling substance made not from animal fats. Apart from a single reference in Revelation 18:13, muron occurs only in the four Gospels (13 times). The Synoptic Gospels record anointings of Jesus’ head by Mary of Bethany. Matthew and Mark clearly link this anointing to Jesus’ upcoming burial (Matthew 26:12; Mark 14:8). Gilbrant - Muron is the juice-like aromatic extract from plants, or perfumed oil. As a cosmetic muron could be translated “perfume.” “Ointment” is perhaps a useful English translation, since muron was often medicinal and at times cultic in significance, being used for anointing (e.g., for burial). Another common use was in the embalming process (cf. Bauer). Muron occurs 18 times in the Septuagint. The Hebrew counterpart to muron is most regularly a form of shemen, usually denoting “oil” or “perfumed oil.” A cultic use of muron in Israel’s religion is attested on several occasions (e.g., Exodus 30:25, rōqach, “sacred anointing oil,” NIV; 1 Chronicles 9:30, “spices,” NIV; cf. Psalm 133:2). The cosmetic understanding occurs throughout the Song of Solomon (e.g., Song 1:3; 4:10,14; cf. Wisdom of Solomon 2:7; Amos 6:6). Oils were a priceless commodity in the ancient world (Isaiah 39:2; cf. Revelation 18:13 and the context of the Gospel accounts).(Complete Biblical Library) Liddell-Scott on muron - sweet juice extracted form plants, sweet-oil, unguent, balsam, Hdt., etc. 2. a place where unguents were sold, the perfume-market, NET Note - Nard or spikenard is a fragrant oil from the root and spike of the nard plant of northern India. This perfumed oil, if made of something like nard, would have been extremely expensive, costing up to a year’s pay for an average laborer. Muron - 14x in 13v - Usage: ointment(1), perfume(12), perfumes(1). Matt. 26:7; Matt. 26:12; Mk. 14:3; Mk. 14:4; Mk. 14:5; Lk. 7:37; Lk. 7:38; Lk. 7:46; Lk. 23:56; Jn. 11:2; Jn. 12:3; Jn. 12:5; Rev. 18:13 C H
João 11
Vincent notes that pisteuo "means to persuade, to cause belief, to induce one to do something by persuading, and so runs into the meaning of to obey, properly as the result of persuasion. In secular Greek literature, as well as in the New Testament, pisteuo (pistis, pistos) has a basic meaning of an intellectual assent or a belief that something is true. Jn. 1:7; Jn. 1:12; Jn. 1:50; Jn. 2:11; Jn. 2:22; Jn. 2:23; Jn. 2:24; Jn. 3:12; Jn. 3:15; Jn. 3:16; Jn. 3:18; Jn. 3:36; Jn. 4:21; Jn. 4:39; Jn. 4:41; Jn. 4:42; Jn. 4:48; Jn. 4:50; Jn. 4:53; Jn. 5:24; Jn. 5:38; Jn. 5:44; Jn. 5:46; Jn. 5:47; Jn. 6:29; Jn. 6:30; Jn. 6:35; Jn. 6:36; Jn. 6:40; Jn. 6:47; Jn. 6:64; Jn. 6:69; Jn. 7:5; Jn. 7:31; Jn. 7:38; Jn. 7:39; Jn. 7:48; Jn. 8:24; Jn. 8:30; Jn. 8:31; Jn. 8:45; Jn. 8:46; Jn. 9:18; Jn. 9:35; Jn. 9:36; Jn. 9:38; Jn. 10:25; Jn. 10:26; Jn. 10:37; Jn. 10:38; Jn. 10:42; Jn. 11:15; Jn. 11:25; Jn. 11:26; Jn. 11:27; Jn. 11:40; Jn. 11:42; Jn. 11:45; Jn. 11:48; Jn. 12:11; Jn. 12:36; Jn. 12:37; Jn. 12:38; Jn. 12:39; Jn. 12:42; Jn. 12:44; Jn. 12:46; Jn. 13:19; Jn. 14:1; Jn. 14:10; Jn. 14:11; Jn. 14:12; Jn. 14:29; Jn. 16:9; Jn. 16:27; Jn. 16:30; Jn. 16:31; Jn. 17:8; Jn. 17:20; Jn. 17:21; Jn. 19:35; Jn. 20:8; Jn. 20:25; Jn. 20:29; Jn. 20:31 C H
João 11
Vincent explains based on the verb she uses for "ask" Martha has a defective view of exactly Who Jesus actually is. That view will soon be changed by the magnificent manifestation of His power over death. Vincent has a somewhat technical note which gives insight into Martha's statement - The verb aiteo is used of the asking of an inferior from a superior. Erotao is to ask on equal terms, and hence is always used by Christ of His own asking from the Father, in the consciousness of His equal dignity. Hence Martha, as Trench observes, “plainly reveals her poor, unworthy conception of His person, that she recognizes in Him no more than a prophet, when she ascribes that asking (aiteisthai) to Him which He never ascribes to Himself” (“Synonyms”). Bengel says: “Martha did not speak in Greek, yet John expresses her inaccurate remark, which the Lord kindly tolerated.”