\subsection{\Ioannes 12}
\subsubsection{\Iesous' Anointing}
\lettrine[lraise=0]{S}{o}  \Iesous, six days before the passover, 
came to \Bethania where \Lazaros was, 
whom \Iesous raised from the dead. 
\VS{2} So they made him [a] dinner there, and \Martha served, 
but \Lazaros was one of those reclining with him. 
\VS{3} So Mariam having taken [a] litra\fnLitra{}
of costly genuine nard ointment%
\footnote{MURON was usually made of myrrh
(from which the English word is derived) 
but here it is used in the sense of ointment or perfumed oil. 
The adjective 'genuine' PISTIKES is difficult; 
some take it to derive from `trustworthy' (PISTIS) 
and relate it to the purity of the oil of nard. 
More likely it is something like a brand name, 
``pistic nard,'' the exact significance of which has yet to be determined.},
anointed\footnote{The verb here is \textit{ALEIPH\={O}}, the ordinary word for
rubbing on oil---for a wound, for hospitality, for a body. This is
distinct from \textit{CHR\'{I}\={O}}, the verb CHRISTOS is built from,
which in Scripture is reserved for ceremonial, consecratory anointing:
kings and priests set apart for office. \Ioannes does not use
\textit{CHR\'{I}\={O}} anywhere in this scene---only
\textit{ALEIPH\={O}}. And yet the resonance is unavoidable: the
Anointed [One], instead of being anointed on the head as royal and
priestly anointing was customarily done, is anointed here on his
\textit{feet}, with the ordinary word, by an ordinary woman's hands.}
\Iesous' feet and wiped off his feet with her hair, 
and the house was filled with the odor of the ointment. 
\VS{4} So Judas Iscariot, one of the disciples, 
the [one] [about] to be delivering him up, says: 
\VS{5} Why was this ointment not sold for three hundred denarii\fnDenarion{}
and given to [the] poor? 
\VS{6} But he said this not because he was concerned with the poor, 
but because he was [a] thief, 
and having the money box he was taking [for himself] the [money] thrown in. 
\VS{7} So \Iesous said: 
Allow her, in order that she keep it to the day of preparation for burial. 
\VS{8} For you always have the poor with you, but me you do not always have. 

\VS{9} So [a] great crowd of the Jews knew that he is there, 
and came not because of \Iesous only, but 
in order that they may see \Lazaros whom he raised from the dead. 
\VS{10} Now the chief-priests resolved that they should also kill \Lazaros, 
\VS{11} for because of him many of the Jews were leaving and were trusting in \Iesous. 

\VS{12} On the next day the great crowd having come to the festival, 
having heard that \Iesous comes to Jerusalem, 
\VS{13} took palm branches\fnPalmBranches{} and went out to meet him, 
and they were crying out,

\begin{verse}
Hosanna!\footnote{Greek \textit{h\={o}sann\'{a}}, transliterating Hebrew
\textit{hoshia na}---literally ``save, now!'' (cf. Psalm 118:25,
LXX 117:25: \textit{s\={o}son d\={e}}). By the first century the cry
had become a fixed liturgical acclamation, especially at Sukkot, where
it was shouted while waving palm and willow branches---the very
gesture the crowd performs here.}\\
Praised is the [one] coming in the name of [the] Lord,\\
the king of Israel.
\end{verse}

\VS{14} Now \Iesous having found [a] young donkey he sat upon it, 
just as it is written\footnote{Zech.9:9}, 

\begin{verse}
\VS{15} Be not fearing, daughter of Zion; \\
Behold your king comes \\
Sitting upon [a] donkey's colt.
\end{verse}

\VS{16} These [things] his disciples did not know at first, 
but when \Iesous was glorified, 
then they were reminded that these [things] were written about him 
and [that] they
%\footnote{`they' probably refers to `everybody' and not the disciples \it{per se}},  
had done these [things] to him. 

\VS{17} So the crowd being with him when he called \Lazaros from the tomb 
and raised him from the dead, [the crowd] was witnessing [about it]. 
\VS{18} Because of this the crowd also met him, 
because they heard he had done this sign. 
\VS{19} So the Pharisees said to themselves: 
Be beholding that you accomplish nothing. 
Behold the world\fnKosmos{} has departed after him.

\subsubsection{Seekers}
\VS{20} Now there were some Greeks%
\footnote{That is, non-Jews} 
going up in order that they worship in the festival. 
\VS{21} So these came to Phillip from \Bethsaida of \Galileias, 
and they were asking him saying: 
Lord, we want to see \Iesous. 
\VS{22} Phillip comes and tells Andrew; Andrew comes --- 
and Phillip, and they tell \Iesous. 
\VS{23} So \Iesous answers them saying: 
The hour is come that the Son of Humanity\fnAnthropos{} be glorified. 
\VS{24} Truly truly I say to you, 
unless [a] grain of wheat having fallen into the earth die, 
it remains alone\footnote{perhaps the sense is: `it remains a single seed'}, 
but if it die, it bears much fruit. 
\VS{25} The [one] philia-loving his psyche-life\fnPsyche{} will lose\fnApollumi{} it, 
and the [one] hating his psyche-lifein this world will guard it 
to \zoe{}-life\fnZoe{} eternal. 
\VS{26} If anyone be serving me, he must\fnImperative{} be following me, 
and where I am, there also will be the [one] serving me. 
If anyone be serving me, the father will honor him. 

\VS{27} Now my psyche-life\fnPsyche{} is troubled, and 
what should I say? Father, save me from this hour? 
But because of this I came to this hour. 
\VS{28} Father, glorify your name. 
[A] voice therefore came from heaven: 
I have glorified [it] and will again glorify [it]. 
\VS{29} The crowd therefore having stood and having heard were saying: 
Thunder came to pass, others were saying: [An] angel has spoken to him. 
\VS{30} \Iesous answered and said: 
This voice did not come to pass because of me but because [of you]. 
\VS{31} Now is the judgment of this world\fnKosmos{}. 
Now will the ruler of this world be thrown out. 
\VS{32} And if I be lifted up\fnUpsao{} from the earth, 
I will pull\fnElkuo{} everyone to myself. 
\VS{33} But he was saying this signifying by what sort of death 
he was [about] to be dying. 

\VS{34} The crowd therefore answered him: We heard from the law%
\footnote{It is difficult to pinpoint the passage in the Mosaic law 
to which the crowd refers. 
Ps.89:36\EnDash{}37, Ps.110:4, Is.9:7, Ezek.37:25 and Dan.7:14 are often suggested. 
None of these are in the Pentateuch per se, 
but `law' could in common usage refer to the entire OT. 
Of the passages mentioned, Ps.89:36--37 is the most likely candidate.}
that the Anointed\fnChristos{} [One] abides to eternity, and 
how do you say that the Son of Humanity\fnAnthropos{} must be lifted up\fnUpsao{}? 
Who is this Son of Humanity? 
\VS{35} \Iesous therefore said to them: 
Yet [a] small time the light is with you. 
Be walking while you have the light, in order that the darkness not overtake you. 
And the [one] walking in the darkness does not know where he goes. 
\VS{36} While you have the light, be trusting in the light, 
in order that you may become sons of light.
\Iesous spoke these [things], and having departed he was hidden from them. 

\subsubsection{The Outcome of \Iesous' Public Ministry Foretold}
\VS{37} Now having done such signs before them, they were not trusting\fnPistisJohn{} in him, 
\VS{38} in order that the word of Isaiah the prophet be fulfilled that he spoke\footnote{Isa.53:1}:

\begin{verse}
Lord, who trusted our report? \\
And to whom has the arm of [the] Lord been revealed?
\end{verse}

\VS{39} Because of this they were not able to be trusting, 
because Isaiah again said%
\footnote{Isa.6:9--10}, 
\begin{verse}
\VS{40} He has blinded their eyes and has hardened their heart, \\ 
in order that they not see with their eyes \\
and know in their heart \\
and turn, and I will heal them. 
\end{verse}
\VS{41} Isaiah said these [things] because he saw his glory, 
and spoke concerning him. 

\VS{42} All the same though, many of the rulers trusted in him, 
but because of the Pharisees, they were not professing, 
in order that they not become expelled from the synagogue. 
\VS{43} For they agape-loved the glory of men rather than the glory of God. 

\subsubsection{\Iesous' Final Public Words}
\VS{44} But \Iesous cried out and said: 
The [one] trusting in me does not trust in me 
but [rather] in the [one] having sent me, 
\VS{45} and the [one] beholding me beholds the [one] having sent me. 
\VS{46} I am light come into the world, 
in order that everyone trusting in me not abide in darkness. 
\VS{47} And if anyone hear my words and not guard [them], 
I do not judge him, 
for I came not in order that I judge the world\fnKosmos{}, 
but in order that I save the world. 
\VS{48} The [one] setting me aside and not receiving my words has [one] judging him: 
the word that I spoke --- that will judge him in the last day. 
\VS{49} Because I have not spoken from myself, but he having sent me, 
[the] father himself has given to me commandment what I should say 
and what I should speak. 
\VS{50} And I know that his commandment is eternal \zoe{}-life\fnZoe{}. 
What therefore I speak, just as the father has spoken to me, thus I speak.
