BY MARY OF BETHANY. for burial" also like other infinitives expressing purpose. The whole later clause is equivalent to "she did it with the intention to prepare me for burial." The English translation so plainly expresses that her purpose was to anoint him for burial, that not one in a thousand, untrammelled by commentaries, would think of any other meaning. The Greek,* if possible, expresses it still more plainly. The thing spoken of is the object of the action, to prepare him for burial. This is a very different thing from its answering for his burial, or being just in time for it, or "it is as if" she did it for my burial, as so many commentators arbitrarily and gratuitously assume and interpolate. We do not depend on verbal niceties, though on our theory every word in all these descriptions and explanations has a propriety it would not otherwise have. We depend on the great and obvious features of the facts and explanations. But if M1ary knew Jesus was to be crucified, and so it was doubtful whether his body would be buried at all, how could she be said knowingly " to prepare him for burial "? The object of anointing a dead body was to show affectionate attention to it while yet possible, which was before burial. It was natural that in speaking of it, this object, so welf understood, should not be expressed, but that the occasion for it, the approaching burial, should be-so the phrase became "prepare for burial" instead of "pay the last attentions before burial." And this conventional phrase would be used whether the further opportunity for attention would be prevented by burial or in any other way. Besides Mary doubtless remembered Jesus' prediction that he should "remain three days in the heart of the earth "y and the prophecy that his grave should be with the wicked or the rich,y and so expected some kind of burial, though an ignominious one at the hands of his executioners, such as was customary after crucifixion in Judea. "She hath done what she could" suggests a contrast between the thing done and something else that she would have done but found she could not, and that she had come as near to as possible. She would if she could have anointed his body after death * We are indebted to more than one able Greek scholar for explaining the force of the original. Matt. 12: 40. y Is. 53: 9. 32 1874.1 501
The Anointment of Jesus by Mary of Bethany [pp. 484-511]
The Princeton review. / Volume 3, Issue 11
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- Assyrian Monuments and the Bible - Wm. Henry Green - pp. 389-413
- The Abduction of Avedick - Rev. W. A. Holliday - pp. 414-433
- On the Approaches to the English Language - Prof. James M. Hart - pp. 434-456
- Rhetorical Analysis and Synthesis - Rev. J. H. McIlvaine - pp. 456-483
- The Anointment of Jesus by Mary of Bethany - pp. 484-511
- Swing's Sermons - pp. 512-532
- Notes on Current Literature - pp. 533-540
- Contemporary Literature - pp. 541-573
- Theological and Literary Intelligence - pp. 573-580
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"The Anointment of Jesus by Mary of Bethany [pp. 484-511]." In the digital collection Making of America Journal Articles. https://name.umdl.umich.edu/acf4325.2-03.011. University of Michigan Library Digital Collections. Accessed June 22, 2025.