Genesis 50:26

50:26 So Joseph died at the age of 110. ¹  After they embalmed him, his body ²  was placed in a coffin in Egypt.

Genesis 50:2

50:2 Joseph instructed the physicians in his service ³  to embalm his father, so the physicians embalmed Israel.

Genesis 16:14

16:14 That is why the well was called ⁴  Beer Lahai Roi. ⁵  (It is located ⁶  between Kadesh and Bered.)

Matthew 26:12

26:12 When ⁷  she poured this oil on my body, she did it to prepare me for burial.

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 ⁸  so that they might go and anoint him.

Luke 24:1

The Resurrection

24:1 Now on the first day ⁹  of the week, at early dawn, the women ¹⁰  went to the tomb, taking the aromatic spices ¹¹  they had prepared.

John 12:7

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

John 19:39-40

19:39 Nicodemus, the man who had previously come to Jesus ¹³  at night, ¹⁴  accompanied Joseph, ¹⁵  carrying a mixture of myrrh and aloes ¹⁶  weighing about seventy-five pounds. ¹⁷  19:40 Then they took Jesus’ body and wrapped it, with the aromatic spices, ¹⁸  in strips of linen cloth ¹⁹  according to Jewish burial customs. ²⁰ 

[50:26]  ¹ tn Heb “son of a hundred and ten years.”

[50:26]  ² tn Heb “he.”

[50:2]  ³ tn Heb “his servants the physicians.”

[16:14]  ⁴ tn The verb does not have an expressed subject and so is rendered as passive in the translation.

[16:14]  ⁵ sn The Hebrew name Beer Lahai Roi (בְּאֵר לַחַי רֹאִי, bÿ’er lakhay ro’i) means “The well of the Living One who sees me.” The text suggests that God takes up the cause of those who are oppressed.

[16:14]  ⁶ tn Heb “look.” The words “it is located” are supplied in the translation for stylistic reasons.

[26:12]  ⁷ tn Grk “For when.” Here γάρ (gar) has not been translated.

[16:1]  ⁸ 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.

[24:1]  ⁹ sn The first day of the week is the day after the Sabbath.

[24:1]  ¹⁰ tn Grk “they”; the referent (the women mentioned in 23:55) has been specified in the translation for clarity.

[24:1]  ¹¹ tn On this term see BDAG 140-41 s.v. ἄρωμα. See also the note on “aromatic spices” in 23:56.

[12:7]  ¹² 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]  ¹³ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[19:39]  ¹⁴ sn See John 3:1-21.

[19:39]  ¹⁵ tn Grk “came”; the words “accompanied Joseph” are not in the Greek text but are supplied for clarity.

[19:39]  ¹⁶ sn Aloes refers to an aromatic resin from a plant similar to a lily, used for embalming a corpse.

[19:39]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ tn Grk “cloth as is the custom of the Jews to prepare for burial.”