2 Chronicles 16:14

16:14 He was buried in the tomb he had carved out in the City of David. ¹  They laid him to rest on a bier covered with spices and assorted mixtures of ointments. They made a huge bonfire to honor him. ² 

Mark 14:8

14:8 She did what she could. She anointed my body beforehand for burial.

Mark 16:1

The Resurrection

16:1 When the Sabbath was over, Mary Magdalene, Mary the mother of James, and Salome bought aromatic spices ³  so that they might go and anoint him.

Luke 23:56--24:1

23:56 Then ⁴  they returned and prepared aromatic spices ⁵  and perfumes. ⁶ 

On the Sabbath they rested according to the commandment. ⁷ 

The Resurrection

24:1 Now on the first day ⁸  of the week, at early dawn, the women ⁹  went to the tomb, taking the aromatic spices ¹⁰  they had prepared.

John 12:7

12:7 So Jesus said, “Leave her alone. She has kept it for the day of my burial. ¹¹ 

John 19:39-40

19:39 Nicodemus, the man who had previously come to Jesus ¹²  at night, ¹³  accompanied Joseph, ¹⁴  carrying a mixture of myrrh and aloes ¹⁵  weighing about seventy-five pounds. ¹⁶  19:40 Then they took Jesus’ body and wrapped it, with the aromatic spices, ¹⁷  in strips of linen cloth ¹⁸  according to Jewish burial customs. ¹⁹ 

[16:14]  ¹ sn The phrase the City of David refers here to the fortress of Zion in Jerusalem, not to Bethlehem. See 2 Sam 5:7.

[16:14]  ² tn Heb “and they burned for him a large fire, very great.”

[16:1]  ³ tn On this term see BDAG 140 s.v. ἄρωμα. The Jews did not practice embalming, so these materials were used to cover the stench of decay and slow decomposition.

[23:56]  ⁴ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:56]  ⁵ tn On this term see BDAG 140-41 s.v. ἄρωμα. The Jews did not practice embalming, so these preparations were used to cover the stench of decay and slow decomposition. The women planned to return and anoint the body. But that would have to wait until after the Sabbath.

[23:56]  ⁶ tn Or “ointments.” This was another type of perfumed oil.

[23:56]  ⁷ sn According to the commandment. These women are portrayed as pious, faithful to the law in observing the Sabbath.

[24:1]  ⁸ sn The first day of the week is the day after the Sabbath.

[24:1]  ⁹ tn Grk “they”; the referent (the women mentioned in 23:55) has been specified in the translation for clarity.

[24:1]  ¹⁰ tn On this term see BDAG 140-41 s.v. ἄρωμα. See also the note on “aromatic spices” in 23:56.

[12:7]  ¹¹ tn Grk “Leave her alone, that for the day of my burial she may keep it.” The construction with ἵνα (Jina) is somewhat ambiguous. The simplest way to read it would be, “Leave her alone, that she may keep it for the day of my burial.” This would imply that Mary was going to use the perfumed oil on that day, while vv. 3 and 5 seem to indicate clearly that she had already used it up. Some understand the statement as elliptical: “Leave her alone; (she did this) in order to keep it for the day of my burial.” Another alternative would be an imperatival use of ἵνα with the meaning: “Leave her alone; let her keep it.” The reading of the Byzantine text, which omits the ἵνα and substitutes a perfect tense τετήρηκεν (tethrhken), while not likely to be original, probably comes close to the meaning of the text, and that has been followed in this translation.

[19:39]  ¹² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[19:39]  ¹³ sn See John 3:1-21.

[19:39]  ¹⁴ tn Grk “came”; the words “accompanied Joseph” are not in the Greek text but are supplied for clarity.

[19:39]  ¹⁵ sn Aloes refers to an aromatic resin from a plant similar to a lily, used for embalming a corpse.

[19:39]  ¹⁶ sn The Roman pound (λίτρα, litra) weighed twelve ounces or 325 grams. Thus 100 Roman pounds would be about 32.5 kilograms or 75 pounds.

[19:40]  ¹⁷ tn On this term see BDAG 140-41 s.v. ἄρωμα. The Jews did not practice embalming, so these materials were used to cover the stench of decay and slow decomposition.

[19:40]  ¹⁸ tn The Fourth Gospel uses ὀθονίοις (oqonioi") to describe the wrappings, and this has caused a good deal of debate, since it appears to contradict the synoptic accounts which mention a σινδών (sindwn), a large single piece of linen cloth. If one understands ὀθονίοις to refer to smaller strips of cloth, like bandages, there would be a difference, but diminutive forms have often lost their diminutive force in Koine Greek (BDF §111.3), so there may not be any difference.

[19:40]  ¹⁹ tn Grk “cloth as is the custom of the Jews to prepare for burial.”