The Meaning of John 12:7 Explained

John 12:7

KJV: Then said Jesus, Let her alone: against the day of my burying hath she kept this.

YLT: Jesus, therefore, said, 'Suffer her; for the day of my embalming she hath kept it,

Darby: Jesus therefore said, Suffer her to have kept this for the day of my preparation for burial;

ASV: Jesus therefore said, Suffer her to keep it against the day of my burying.

KJV Reverse Interlinear

Then  said  Jesus,  Let  her  alone:  against  the day  of my  burying  hath she kept  this. 

What does John 12:7 Mean?

Verse Meaning

Probably Jesus meant that the disciples should permit Mary to keep the custom of anointing for burial since Jesus" burial was not far away. There is no indication that Mary realized that Jesus would die soon any more than the other disciples did. However she was anointing Jesus out of love, as mourners anointed the bodies of loved ones who had died. It was not uncommon to do this at lavish expense. Jesus viewed her act as a pre-anointing for His death, though Mary may not have viewed it as such (cf. John 11:51). If she did, perhaps this is why she did not go to Jesus" tomb with the other women to anoint His body.
It is a good idea to express our love for people we appreciate to them before they die. Flowers at a funeral are nice, but flowers before the funeral are even better.

Context Summary

John 12:1-11 - Love's Fragrant Gift
Martha's service reminds us of Luke 10:41. The earlier Gospels (Matthew 26:1-75; Mark 14:1-72) do not mention Mary's name, probably because the whole family might have suffered for their intimate identification with Jesus; see John 12:10. But when this Gospel was written the beloved trio had been gathered home to God.
There was no value in the spikenard except to refresh and comfort, but this was sufficient to warrant Mary's act. We must not always be considering the utilitarian side of service. There are hours of holy ecstasy when we are lifted out of ourselves, in the expression of our love to Jesus, in ways that to cold and calculating onlookers seem mere extravagance. In her absorption in Him whom she loved, Mary has incited myriads to similar acts. But her love stirred up the evil in the heart of Judas, as summer's lovely sunshine extracts poison from stagnant ponds. Our Advocate will screen us from our dread accuser. He interpreted Mary's motive. She knew that her Lord would be crucified, and as she thought that there would be no opportunity for love to perform the last offices, she beforehand anointed Him for the burial. [source]

Chapter Summary: John 12

1  Jesus excuses Mary anointing his feet
9  The people flock to see Lazarus
10  The chief priests consult to kill him
12  Jesus rides into Jerusalem
20  Greeks desire to see Jesus
23  He foretells his death
37  The people are generally blinded;
42  yet many chief rulers believe, but do not confess him;
44  therefore Jesus calls earnestly for confession of faith

Greek Commentary for John 12:7

Suffer her to keep it against the day of my burying [Απες αυτην ινα εις την ημεραν του ενταπιασμου μου τηρησηι αυτο]
This reading (ινα — hina tērēsēi purpose clause with τηρεω — hina and first aorist active subjunctive of τετηρεκεν — tēreō) rather than that of the Textus Receptus (just ινα — tetēreken perfect active indicative) is correct. It is supported by Aleph B D L W Theta. The απες — hina can be rendered as above after ενταπιασμος — aphes according to Koiné idiom or more probably: “Let her alone: it was that,” etc. (supplying “it was”). Either makes good sense. The word ενταπιαζω — entaphiasmos is a later and rare substantive from the late verb entaphiazō to prepare for burial (Matthew 26:12; John 19:40), and means preparation for burial. In N.T. only here and Mark 14:8. “Preparation for my burial” is the idea here and in Mark. The idea of Jesus is that Mary had saved this money to use in preparing his body for burial. She is giving him the flowers before the funeral. We can hardly take it that Mary did not use all of the ointment for Mark (Mark 14:3) says that she broke it and yet he adds (Mark 14:8) what John has here. It is a paradox, but Jesus is fond of paradoxes. Mary has kept this precious gift by giving it now beforehand as a preparation for my burial. We really keep what we give to Christ. This is Mary‘s glory that she had some glimmering comprehension of Christ‘s death which none of the disciples possessed. [source]
Let her alone: against the day of my burying hath she kept this [ἄφες αὐτήν εἰς τὴν ἡμέραν τοῦ ἐνταφιασμοῦ]
This passage presents great difficulty. According to the reading just given, the meaning is that Mary had kept the ointment, perhaps out of the store provided for Lazarus' burial, against the day of Christ's preparation for the tomb. The word ἐνταφιασμοῦ is wrongly rendered burial. It means the preparation for burial, the laying out, or embalmment. It is explained by John 19:40, as the binding in linen cloths with spices, “as the manner of the Jews is ἐνταφιάζειν toprepare for burial,” not to bury. It is the Latin pollingere, to wash and prepare a corpse for the funeral pile. Hence the name of the servant to whom this duty was committed was pollinctor. He was a slave of the libitinarius, or furnishing undertaker. Mary, then, has kept the ointment in order to embalm Jesus with it on this day, as though He were already dead. This is the sense of the Synoptists. Matthew (Matthew 26:12) says, she did it with reference to my preparation for burial. Mark, she anticipated to anoint. The reading of the Received Text is, however, disputed. The best textual critics agree that the perfect, τετήρηκεν , she hath kept, was substituted for the original reading τηρήσῃ , the aorist, she may keep, or may have kept, by some one who was trying to bring the text into harmony with Mark 14:8; not understanding how she could keep for His burial that which she poured out now. Some, however, urge the exact contrary, namely, that the perfect is the original reading, and that the aorist is a correction by critics who were occupied with the notion that no man is embalmed before his death, or who failed to see how the ointment could have been kept already, as it might naturally be supposed to have been just purchased. (So Godet and Field.)-DIVIDER-
According to the corrected reading, ἵνα , in order that, is inserted after ἄφες αὐτὴν , let her alone, or suffer her; τετήρηκεν , hath kept, is changed to τηρήσῃ , may keep, and the whole is rendered, suffer her to keep it against the day of my burying. So Rev. -DIVIDER-
-DIVIDER-
But it is difficult to see why Christ should desire to have kept for His embalmment what had already been poured out upon Him. Some, as Meyer, assume that only a part of the ointment was poured out, and refer αὐτό , it, to the part remaining. “Let her alone, that she may not give away to the poor this ointment, of which she has just used a portion for the anointing of my feet, but preserve it for the day of my embalmming.” Canon Westcott inclines to this view of the use of only a part. But the inference from the synoptic narratives can be only that the whole contents of the flask were used, and the mention of the pound by John, and the charge of waste are to the same effect. There is nothing whatever to warrant a contrary supposition. -DIVIDER-
-DIVIDER-
Others explain, suffer her to have kept it, or suffer that she may have kept it. So Westcott, who says: “The idiom by which a speaker throws himself into the past, and regards what is done as still a purpose, is common to all languages.”-DIVIDER-
Others, again, retain the meaning let her alone, and render ἵνα , in order that, with an ellipsis, thus: “Let her alone: (she hath not sold her treasure) in order that she might keep it,” etc. -DIVIDER-
-DIVIDER-
The old rendering, as A.V., is the simplest, and gives a perfectly intelligible and consistent sense. If, however, this must be rejected, it seems, on the whole, best to adopt the marginal reading of the Rev., with the elliptical ἵνα : let her alone: it was that she might keep it. This preserves the prohibitory force of ἄφες αὐτήν , which is implied in Matthew 26:10, and is unquestionable in Mark 14:6. Compare Matthew 15:14; Matthew 19:14; Matthew 27:49. -DIVIDER-
-DIVIDER-
Note that the promise of the future repute of this act (Matthew 26:13; Mark 14:9) is omitted by the only Evangelist who records Mary's name in connection with it. -DIVIDER-
-DIVIDER-
[source]

Reverse Greek Commentary Search for John 12:7

John 19:40 To bury [ἐνταφιάζειν]
Properly, to prepare for burial. See on John 12:7. Compare Septuagint, Genesis 1:2, where the same word is used for embalming the body of Joseph. [source]
Revelation 11:9 Do look upon [βλεπουσιν]
Present (vivid dramatic) active indicative of βλεπω — blepō days and a half Accusative of extent of time. ημισυ — Hēmisu is neuter singular though ημερας — hēmeras (days) is feminine as in Mark 6:23; Revelation 12:14. The days of the gloating over the dead bodies are as many as the years of the prophesying by the witnesses (Revelation 11:3), but there is no necessary correspondence (day for a year). This delight of the spectators “is represented as at once fiendish and childish” (Swete).Suffer not (ουκ απιουσιν — ouk aphiousin). Present active indicative of απιω — aphiō late form for απιημι — aphiēmi as in Mark 1:34 (cf. απεις — apheis in Revelation 2:20). This use of απιημι — aphiēmi with the infinitive is here alone in the Apocalypse, though common elsewhere (John 11:44, John 11:48; John 12:7; John 18:8).Their dead bodies “Their corpses,” plural here, though singular just before and in Revelation 11:8.To be laid in a tomb (τετηναι εις μνημα — tethēnai eis mnēma). First aorist passive of τιτημι — tithēmi to place. Μνημα — Mnēma (old word from μιμνησκω — mimnēskō to remind) is a memorial, a monument, a sepulchre, a tomb (Mark 5:3). “In a country where burial regularly took place on the day of death the time of exposure and indignity would be regarded long” (Beckwith). See Tobit 1:18ff. [source]
Revelation 11:9 Suffer not [ουκ απιουσιν]
Present active indicative of απιω — aphiō late form for απιημι — aphiēmi as in Mark 1:34 (cf. απεις — apheis in Revelation 2:20). This use of απιημι — aphiēmi with the infinitive is here alone in the Apocalypse, though common elsewhere (John 11:44, John 11:48; John 12:7; John 18:8). [source]

What do the individual words in John 12:7 mean?

Said therefore - Jesus Leave alone her so that for the day of the burial of Me she may keep it
Εἶπεν οὖν Ἰησοῦς Ἄφες αὐτήν ἵνα εἰς τὴν ἡμέραν τοῦ ἐνταφιασμοῦ μου τηρήσῃ αὐτό

Εἶπεν  Said 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: λέγω  
Sense: to speak, say.
  - 
Parse: Article, Nominative Masculine Singular
Root:  
Sense: this, that, these, etc.
Ἰησοῦς  Jesus 
Parse: Noun, Nominative Masculine Singular
Root: Ἰησοῦς  
Sense: Joshua was the famous captain of the Israelites, Moses’ successor.
Ἄφες  Leave  alone 
Parse: Verb, Aorist Imperative Active, 2nd Person Singular
Root: ἀφίημι 
Sense: to send away.
αὐτήν  her 
Parse: Personal / Possessive Pronoun, Accusative Feminine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.
ἵνα  so  that 
Parse: Conjunction
Root: ἵνα  
Sense: that, in order that, so that.
ἡμέραν  day 
Parse: Noun, Accusative Feminine Singular
Root: ἡμέρα  
Sense: the day, used of the natural day, or the interval between sunrise and sunset, as distinguished from and contrasted with the night.
τοῦ  of  the 
Parse: Article, Genitive Masculine Singular
Root:  
Sense: this, that, these, etc.
ἐνταφιασμοῦ  burial 
Parse: Noun, Genitive Masculine Singular
Root: ἐνταφιασμός  
Sense: preparation of a body for burial.
μου  of  Me 
Parse: Personal / Possessive Pronoun, Genitive 1st Person Singular
Root: ἐγώ  
Sense: I, me, my.
τηρήσῃ  she  may  keep 
Parse: Verb, Aorist Subjunctive Active, 3rd Person Singular
Root: τηρέω  
Sense: to attend to carefully, take care of.