3 Mary took a liter of costly perfumed oil made from genuine aromatic nard and anointed the feet of Jesus 2 and dried them with her hair; the house was filled with the fragrance of the oil.
5 ＂Why was this oil not sold for three hundred days' wages 3 and given to the poor?＂
13 they took palm branches 6 and went out to meet him, and cried out: ＂Hosanna! Blessed is he who comes in the name of the Lord, (even) the king of
15 ＂Fear no more, O daughter Zion; 7 see, your king comes, seated upon an ass's colt.＂
16 His disciples did not understand this at first, but when Jesus had been glorified they remembered that these things were written about him and that they had done this 8 for him.
17 9 So the crowd that was with him when he called Lazarus from the tomb and raised him from death continued to testify.
19 So the Pharisees said to one another, ＂You see that you are gaining nothing. Look, the whole world 10 has gone after him.＂
21 13 They came to Philip, who was from Bethsaida in Galilee, and asked him, ＂Sir, we would like to see Jesus.＂
23 14 Jesus answered them, ＂The hour has come for the Son of Man to be glorified.
24 15 Amen, amen, I say to you, unless a grain of wheat falls to the ground and dies, it remains just a grain of wheat; but if it dies, it produces much fruit.
25 Whoever loves his life 16 loses it, and whoever hates his life in this world will preserve it for eternal life.
26 Whoever serves me must follow me, and where I am, there also will my servant be. The Father will honor whoever serves me.
27 ＂I am troubled 17 now. Yet what should I say? 'Father, save me from this hour'? But it was for this purpose that I came to this hour.
28 Father, glorify your name.＂ Then a voice came from heaven, ＂I have glorified it and will glorify it again.＂
31 Now is the time of judgment on this world; now the ruler of this world 18 will be driven out.
34 So the crowd answered him, ＂We have heard from the law that the Messiah remains forever. 19 Then how can you say that the Son of Man must be lifted up? Who is this Son of Man?＂
35 Jesus said to them, ＂The light will be among you only a little while. Walk while you have the light, so that darkness may not overcome you. Whoever walks in the dark does not know where he is going.
37 20 Although he had performed so many signs in their presence they did not believe in him,
38 21 in order that the word which Isaiah the prophet spoke might be fulfilled: ＂Lord, who has believed our preaching, to whom has the might of the Lord been revealed?＂
41 Isaiah said this because he saw his glory 22 and spoke about him.
42 Nevertheless, many, even among the authorities, believed in him, but because of the Pharisees they did not acknowledge it openly in order not to be expelled from the synagogue.
1 [1-8] This is probably the same scene of anointing found in Mark 14:3-9 (see the note there) and Matthew 26:6-13. The anointing by a penitent woman in Luke 7:36-38 is different. Details from these various episodes have become interchanged.
4  Jesus' response reflects the rabbinical discussion of what was the greatest act of mercy, almsgiving or burying the dead. Those who favored proper burial of the dead thought it an essential condition for sharing in the resurrection.
5 [12-19] In John, the entry into
6  Palm branches: used to welcome great conquerors; cf 1 Macc 13:51; 2 Macc 10:7. They may be related to the lulab, the twig bundles used at the feast of Tabernacles. Hosanna: see Psalm 118:25-26. The Hebrew word means: ＂(O Lord), grant salvation.＂ He who comes in the name of the Lord: referred in Psalm 118:26 to a pilgrim entering the temple gates, but here a title for Jesus (see the notes on Matthew 11:3 and John 6:14; 11:27). The king of
7  Daughter
8  They had done this: the antecedent of they is ambiguous.
9 [17-18] There seem to be two different crowds in these verses. There are some good witnesses to the text that have another reading for John 12:17: ＂Then the crowd that was with him began to testify that he had called Lazarus out of the tomb and raised him from the dead.＂
11 [20-36[ This announcement of glorification by death is an illustration of ＂the whole world＂ (19) going after him.
13 [21-22] Philip . . . Andrew: the approach is made through disciples who have distinctly Greek names, suggesting that access to Jesus was mediated to the Greek world through his disciples. Philip and Andrew were from <, /o:p>
14  Jesus' response suggests that only after the crucifixion could the gospel encompass both Jew and Gentile.
15  This verse implies that through his death Jesus will be accessible to all. It remains just a grain of wheat: this saying is found in the synoptic triple and double traditions (Mark 8:35; Matthew 16:25; Luke 9:24; Matthew 10:39; Luke 17:33). John adds the phrases (John 12:25) in this world and for eternal life.
16  His life: the Greek word psyche refers to a person's natural life. It does not mean ＂soul,＂ for Hebrew anthropology did not postulate body/soul dualism in the way that is familiar to us.
17  I am troubled: perhaps an allusion to the
18  Ruler of this world: Satan.
20 [37-50] These verses, on unbelief of the Jews, provide an epilogue to the Book of Signs.
21 [38-41] John gives a historical explanation of the disbelief of the Jewish people, not a psychological one. The Old Testament had to be fulfilled; the disbelief that met Isaiah's message was a foreshadowing of the disbelief that Jesus encountered. In John 12:42 and also in John 3:20 we see that there is no negation of freedom.
22  His glory: Isaiah saw the glory of Yahweh enthroned in the heavenly temple, but in John the antecedent of his is Jesus.