KJV: And being in Bethany in the house of Simon the leper, as he sat at meat, there came a woman having an alabaster box of ointment of spikenard very precious; and she brake the box, and poured it on his head.
YLT: And he, being in Bethany, in the house of Simon the leper, at his reclining (at meat), there came a woman having an alabaster box of ointment, of spikenard, very precious, and having broken the alabaster box, did pour on his head;
Darby: And when he was in Bethany, in the house of Simon the leper, as he lay at table, there came a woman having an alabaster flask of ointment of pure nard, very costly; and having broken the alabaster flask, she poured it out upon his head.
ASV: And while he was in Bethany in the house of Simon the leper, as he sat at meat, there came a woman having an alabaster cruse of ointment of pure nard very costly; and'she brake the cruse, and poured it over his head.
| ὄντος | being |
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Parse: Verb, Present Participle Active, Genitive Masculine Singular Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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| αὐτοῦ | of Him |
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Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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| Βηθανίᾳ | Bethany |
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Parse: Noun, Dative Feminine Singular Root: Βηθανία Sense: a village at the Mount of Olives, about two miles (3 km) from Jerusalem, on or near the normal road to Jericho. |
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| οἰκίᾳ | house |
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Parse: Noun, Dative Feminine Singular Root: οἰκία Sense: a house. |
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| Σίμωνος | of Simon |
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Parse: Noun, Genitive Masculine Singular Root: Σίμων Sense: Peter was one of the apostles. |
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| λεπροῦ | leper |
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Parse: Adjective, Genitive Masculine Singular Root: λεπρός Sense: scaly, rough. |
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| κατακειμένου | having reclined |
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Parse: Verb, Present Participle Middle or Passive, Genitive Masculine Singular Root: κατάκειμαι Sense: to have lain down, i.e. to lie prostrate. |
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| ἦλθεν | came |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: ἔρχομαι Sense: to come. |
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| γυνὴ | a woman |
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Parse: Noun, Nominative Feminine Singular Root: γυνή Sense: a woman of any age, whether a virgin, or married, or a widow. |
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| ἀλάβαστρον | an alabaster flask |
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Parse: Noun, Accusative Feminine Singular Root: ἀλάβαστρον Sense: a box made of alabaster in which unguents are preserved. |
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| μύρου | of fragrant oil |
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Parse: Noun, Genitive Neuter Singular Root: μύρον Sense: ointment. |
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| νάρδου | of nard |
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Parse: Noun, Genitive Feminine Singular Root: νάρδος Sense: nard, the head or spike of a fragrant East Indian plant belonging to the genus Valerianna, which yields a juice of delicious odour which the ancients used (either pure or mixed) in the preparation of a most precious ointment. |
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| πιστικῆς | pure |
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Parse: Adjective, Genitive Feminine Singular Root: πιστικός Sense: pertaining to belief. |
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| πολυτελοῦς | of great price |
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Parse: Adjective, Genitive Feminine Singular Root: πολυτελής Sense: precious. |
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| συντρίψασα | having broken |
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Parse: Verb, Aorist Participle Active, Nominative Feminine Singular Root: συντρίβω Sense: break, to break in pieces, shiver. |
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| ἀλάβαστρον | alabaster flask |
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Parse: Noun, Accusative Feminine Singular Root: ἀλάβαστρον Sense: a box made of alabaster in which unguents are preserved. |
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| κατέχεεν | she poured [it] on |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: καταχέω Sense: to pour down upon. |
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| αὐτοῦ | His |
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Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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| τῆς | - |
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Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| κεφαλῆς | head |
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Parse: Noun, Genitive Feminine Singular Root: κεφαλή Sense: the head, both of men and often of animals. |
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Greek Commentary for Mark 14:3
Matthew 26:7 uses ανακειμενου anakeimenou both words meaning reclining (leaning down or up or back) and in the genitive absolute. See note on Matthew 26:6 in proof that this is a different incident from that recorded in Luke 7:36-50. See Matthew 26:6-13 for discussion of details. [source]
This use of pistikos with nardos occurs only here and in John 12:3. The adjective is common enough in the older Greek and appears in the papyri also in the sense of genuine, unadulterated, and that is probably the idea here. The word spikenard is from the Vulgate nardi spicati, probably from the Old Latin nardi pistici.Brake (suntripsousa). Only in Mark. She probably broke the narrow neck of the vase holding the ointment. [source]
Only in Mark. She probably broke the narrow neck of the vase holding the ointment. [source]
See on Matthew 26:7. [source]
The meaning of πιστικῆς greatly disputed. The best authorities define it genuine or unadulterated: pure nard. [source]
Possibly by striking the brittle neck of the flask. This detail is peculiar to Mark. [source]
Reverse Greek Commentary Search for Mark 14:3
These two words, describing the working of Joseph's mind, and evidently intended to express different phases of thought, open the question of their distinctive meanings in the New Testament, where they frequently occur ( θέλω much oftener than βούλομαι ), and where the rendering, in so many eases by the same words, furnishes no clue to the distinction. The original words are often used synonymously in eases where no distinction is emphasized; but their use in other eases reveals a radical and recognized difference. An interchange is inadmissible when the greater force of the expression requires θέλειν . For instance, βαούλεσθαι , would be entirely inappropriate at Matthew 8:3, “I will, be thou cleansed;” or at Romans 7:15. The distinction, which is abundantly illustrated in Homer, is substantially maintained by the classical writers throughout, and in the New Testament. -DIVIDER- -DIVIDER- Θέλειν is the stronger word, and expresses a purpose or determination or decree, the execution of which is, or is believed to be, in the power of him who wills. Βούλεσθαι expresses wish, inclination, or disposition, whether one desires to do a thing himself or wants some one else to do it. Θέλειν , therefore, denotes the active resolution, the will urging on to action. Βούλεσθαι is to have a mind, to desire, sometimes a little stronger, running into the sense of purpose. Θέλειν indicates the impulse of the will; βούλεσθαι , its tendency. Βούλεσθαι can always be rendered by θέλειν , but θέλειν cannot always be expressed by βούλεσθαι . -DIVIDER- -DIVIDER- Thus, Agamemnon says, “I would not ( οὐκ ἔθελον )-DIVIDER- receive the ransom for the maid (i.e., Irefused to receive), because I greatly desire ( βούλομαι )-DIVIDER- to have her at home” (Homer, “II.,” 1:112). So Demosthenes: “It is fitting that you should be willing ( ἐθέλειν ) to listen to those who wish ( βουλομένων ) to-DIVIDER- advise” (“Olynth.,” 1:1). That is to say, It is in your power to determine whether or not you will listen to those who desire to advise you, but whose power to do so depends on your consent. Again: “If the gods will it ( θέλωσι ) and you wish it ( βούλησθε )”-DIVIDER- (Demosth., “Olynth.,” 2:20). -DIVIDER- In the New Testament, as observed above, though the words are often interchanged, the same distinction is recognized. Thus, Matthew 2:18, “Rachael would not ( ἤθελε ) be comforted;” obstinately and positively refused. Joseph, having the right and power under the (assumed) circumstances to make Mary a public example, resolved ( θέλων )-DIVIDER- to spare her this exposure. Then the question arose - What should he do? On this he thought, and, having thought ( ἐνθυμηθέντος )his mind inclined (tendency), he was minded ( ἐβουλήθη )-DIVIDER- to put her away secretly. -DIVIDER- -DIVIDER- Some instances of the interchanged use of the two words are the following: Mark 15:15, “Pilate willing ”-DIVIDER- ( βουλόμενος ); compare Luke 23:20, “Pilate willing ”-DIVIDER- ( θέλων ). Acts 27:43, “The centurion willing ”-DIVIDER- ( βουλόμενος ) Matthew 27:17, “Whom will ye that I release” ( θέλετε ); so Matthew 27:21. John 18:39, “Will ye that I release” ( βούλεσθε ); Matthew 14:5, “When he would have put him to death” ( θέλων ). Mark 6:48, “He would have passed by them” ( ἤθελε ); Acts 19:30, “Paul would have entered” ( βουλόμενος ). Acts 18:27, “He was disposed to pass” ( βουλόμενος ). Titus 3:8, “I will that thou affirm” ( βούλομαι ) Mark 6:25, “I will that thou give me” ( θέλω ), etc., etc. -DIVIDER- -DIVIDER- In the New Testament θέλω occurs in the following senses:1.A decree or determination of the will. (a ) Of God (Matthew 12:7; Romans 9:16, Romans 9:18; Acts 18:21; 1 Corinthians 4:19; 1 Corinthians 12:18; 1 Corinthians 15:38). (b ) Of Christ (Matthew 8:3; John 17:24; John 5:21; John 21:22). (c ) Of men (Acts 25:9). Festus, having the power to gratify the Jews, and determining to do so, says to Paul, who has the right to decide, “Wilt thou go up to Jerusalem?” John 6:67, Others of the disciples had decided to leave Jesus. Christ said to the twelve, “Will ye also go away?” Is that your determination? John 7:17, If any man sets his will, is determined to do God's will. John 8:44, The lusts of your father your will is set to do. Acts 24:6.2. A wish or desire. Very many of the passages, however, which are cited under this head (as by Grimm) may fairly be interpreted as implying something stronger than a wish; notably Mark 14:36, of Christ in Gethsemane. Our Lord would hardly have used what thou wilt in so feeble a sense as that of a desire or wish on God's part. Mark 10:43, “Whosoever will be great,” expresses more than the desire for greatness. It is the purpose of the life. Matthew 27:15, It was given to the Jews to decide what prisoner should be released. Luke 1:62, The name of the infant John was referred to Zacharias' decision. John 17:24, Surely Christ does more than desire that those whom the Father has given him shall be with him. Luke 9:54, It is for Jesus to command fire upon the Samaritan villages if he so wills. (See, also, John 15:7; 1 Corinthians 4:21; Matthew 16:25; Matthew 19:17; John 21:22; Matthew 13:28; Matthew 17:12.) In the sense of wish or desire may fairly be cited 2 Corinthians 11:12; Matthew 12:38; Luke 8:20; Luke 23:8; John 12:21; Galatians 4:20; Matthew 7:12; Mark 10:35.3. A liking (Mark 12:38; Luke 20:46; Matthew 27:43). (See note there.) Βούλομαι occurs in the following senses:1.Inclination or disposition (Acts 18:27; Acts 19:30; Acts 25:22; Acts 28:18; 2" translation="">2 Corinthians 1:15).2.Stronger, with the idea of purpose (1 Timothy 6:9; James 1:18; James 3:4; 1 Corinthians 12:11; Hebrews 6:17).In most, if not all of these cases, we might expect θέλειν ; but in this use of βούλομαι there is an implied emphasis on the element of free choice or self-determination, which imparts to the desire or inclination a decretory force. This element is in the human will by gift and consent. In the divine will it is inherent. At this point the Homeric usage may be compared in its occasional employment of βούλομαι to express determination, but only with reference to the gods, in whom to wish is to will. Thus, “Whether Apollo will ( βου.λεται ) ward off the plague” (“II.,” 1:67). “Apollo willed ( βούλετο ) victory to the Trojans” (“Il.,” 7:21).To make a public example ( δειγματίσαι )The word is kindred to δείκνυμι , to exhibit, display, point out. Here, therefore, to expose Mary to public shame (Wyc., publish her; Tynd., defame her). The word occurs in Colossians 2:15, of the victorious Saviour displaying the vanquished powers of evil as a general displays his trophies or captives in a triumphal procession. “He made a show of them openly.” A compound of the same word ( παραδειγματίζω ) appears in Hebrews 6:6, “They crucify the Son of God afresh, and put him to an open shame. ” [source]
Jesus meant the full sense of this noble word for our heavenly Father. “Abba was not commonly a mode of address to a living person, but a title of honour for Rabbis and great men of the past” (McNeile). In Gethsemane Jesus said: “Abba, Father” (Mark 14:36). Certainly the ascription of “Father” to pope and priest seems out of harmony with what Jesus here says. He should not be understood to be condemning the title to one‘s real earthly father. Jesus often leaves the exceptions to be supplied. [source]
So Mark (Mark 14:3), while John (John 12:3) says that she “anointed the feet of Jesus.” Why not both? The verb κατεχεεν katecheen is literally to pour down. It is the first aorist active indicative, unusual form. [source]
No article in the Greek, “before a cock crow.” Mark (Mark 14:30) says that Peter will deny Jesus thrice before the cock crows twice. When one cock crows in the morning, others generally follow. The three denials lasted over an hour. Some scholars hold that chickens were not allowed in Jerusalem by the Jews, but the Romans would have them. [source]
Evidently a man who had been healed of his leprosy by Jesus who gave the feast in honour of Jesus. All sorts of fantastic theories have arisen about it. Some even identify this Simon with the one in Luke 7:36., but Simon was a very common name and the details are very different. Some hold that it was Martha‘s house because she served (John 12:2) and that Simon was either the father or husband of Martha, but Martha loved to serve and that proves nothing. Some identify Mary of Bethany with the sinful woman in Luke 7 and even with Mary Magdalene, both gratuitous and groundless propositions. For the proof that Mary of Bethany, Mary Magdalene, and the sinful woman of Luke 7 are all distinct see my Some Minor Characters in the New Testament. John (John 12:1) apparently locates the feast six days before the passover, while Mark (Mark 14:3) and Matthew (Matthew 26:6) seem to place it on the Tuesday evening (Jewish Wednesday) just two days before the passover meal. It is possible that John anticipates the date and notes the feast at Bethany at this time because he does not refer to Bethany again. If not, the order of Mark must be followed. According to the order of Mark and Matthew, this feast took place at the very time that the Sanhedrin was plotting about the death of Jesus (Mark 14:1.). [source]
(αδημονειν adēmonein) is of doubtful etymology. There is an adjective αδημος adēmos equal to αποδημος apodēmos meaning “not at home,” “away from home,” like the German unheimisch, unheimlich. But whatever the etymology, the notion of intense discomfort is plain. The word αδημονειν adēmonein occurs in P.Oxy. II, 298,456 of the first century a.d. where it means “excessively concerned.” See note on Philemon 2:26 where Paul uses it of Epaphroditus. Moffatt renders it here “agitated.” The word occurs sometimes with απορεω aporeō to be at a loss as to which way to go. The Braid Scots has it “sair putten-aboot.” Here Matthew has also “to be sorrowful” (λυπεισται lupeisthai), but Mark (Mark 14:33) has the startling phrase greatly amazed and sore troubled (εκταμβεισται και αδημονειν ekthambeisthai kai adēmonein), a “feeling of terrified surprise.” [source]
Mark alone notes no less than eleven occasions on which Jesus retired from his work, in order to escape his enemies or to pray in solitude, for rest, or for private conference with his disciples. See Mark 1:12; Mark 3:7; Mark 6:31, Mark 6:46; Mark 7:24, Mark 7:31; Mark 9:2; Mark 10:1; Mark 14:34. [source]
A different word from that in Mark 13:33. See also Mark 13:34. The picture in this word is that of a sleeping man rousing himself. While the other word conveys the idea of simple wakefulness, this adds the idea of alertness. Compare Mark 14:38; Luke 12:37; 1 Peter 5:8. The apostles are thus compared with the doorkeepers, Mark 13:34; and the night season is in keeping with the figure. In the temple, during the night, the captain of the temple made his rounds, and the guards had to rise at his approach and salute him in a particular manner. Any guard found asleep on duty was beaten, or his garments were set on fire. Compare Revelation 16:15: “Blessed is he that watcheth and keepeth his garments. ” The preparations for the morning service required all to be early astir. The superintending priest might knock at the door at any moment. The Rabbis use almost the very words in which scripture describes the unexpected coming of the Master. “Sometimes he came at the cockcrowing, sometimes a little earlier, sometimes a little later. He came and knocked and they opened to him” (Edersheim, “The Temple”). [source]
Cognate accusative with both passive verbs. Matthew 20:22 has only the cup, but Mark has both the cup and the baptism, both referring to death. Jesus in the Garden of Gethsemane will refer to his death again as “the cup” (Mark 14:36; Matthew 26:39; Luke 22:42). He had already used baptism as a figure for his death (Luke 12:50). Paul will use it several times (1 Corinthians 15:29; Romans 6:3-6; Colossians 2:12). [source]
Can be understood as a direct question. Note position of thou Only here in the New Testament. Plato uses it of a prelude on a flute. It occurs also in the plural for preparations the day before the wedding. Here it means the vestibule to the court. Matthew 26:71 has πυλωνα pulōna a common word for gate or front porch.And the cock crew Omitted by Aleph B L Sinaitic Syriac. It is genuine in Mark 14:72 where “the second time” (εκ δευτερου ek deuterou) occurs also. It is possible that because of Mark 14:72 it crept into Mark 14:68. Mark alone alludes to the cock crowing twice, originally (Mark 14:30), and twice in Mark 14:72, besides Mark 14:68 which is hardly genuine. [source]
Only here in the New Testament. Plato uses it of a prelude on a flute. It occurs also in the plural for preparations the day before the wedding. Here it means the vestibule to the court. Matthew 26:71 has πυλωνα pulōna a common word for gate or front porch.And the cock crew Omitted by Aleph B L Sinaitic Syriac. It is genuine in Mark 14:72 where “the second time” (εκ δευτερου ek deuterou) occurs also. It is possible that because of Mark 14:72 it crept into Mark 14:68. Mark alone alludes to the cock crowing twice, originally (Mark 14:30), and twice in Mark 14:72, besides Mark 14:68 which is hardly genuine. [source]
Omitted by Aleph B L Sinaitic Syriac. It is genuine in Mark 14:72 where “the second time” (εκ δευτερου ek deuterou) occurs also. It is possible that because of Mark 14:72 it crept into Mark 14:68. Mark alone alludes to the cock crowing twice, originally (Mark 14:30), and twice in Mark 14:72, besides Mark 14:68 which is hardly genuine. [source]
Evidently Jesus knew of the plot to kill him, “perceiving it” (Matthew 12:15). “He and His would be safer by the open beach” (Swete). He has the disciples with him. Vincent notes that on eleven occasions Mark mentions the withdrawals of Jesus to escape his enemies, for prayer, for rest, for private conference with his disciples (Mark 1:12; Mark 3:7; Mark 6:31, Mark 6:46; Mark 7:24, Mark 7:31; Mark 9:2; Mark 10:1; Mark 14:34). But, as often, a great multitude (πολυ πλητος polu plēthos) from Galilee followed him. [source]
Jesus now turns to the multitudes and to his disciples (Matthew 23:1) and warns them against the scribes and the Pharisees while they are still there to hear his denunciation. The scribes were the professional teachers of the current Judaism and were nearly all Pharisees. Mark (Mark 14:38-40) gives a mere summary sketch of this bold and terrific indictment as preserved in Matthew 23 in words that fairly blister today. Luke 20:45-47 follows Mark closely. See note on Mark 8:15 for this same use of βλεπετε απο blepete apo with the ablative. It is usually called a translation-Hebraism, a usage not found with βλεπω blepō in the older Greek. But the papyri give it, a vivid vernacular idiom. “Beware of the Jews” See Robertson, Grammar, p. 577. The pride of the pompous scribes is itemized by Mark: [source]
See on Mark 14:30. [source]
“Thrice” is in all four Gospels here for they all give this warning to Peter (Mark 14:30; Matthew 26:34; Luke 22:34; John 18:38). Peter will even deny knowing Jesus (ειδεναι eidenai). [source]
Second aorist active participle from τιτημι tithēmi Mark 14:35 says “fell on the ground” and Matthew 26:39 “fell on his face.” All could be true at different moments.Prayed (προσηυχετο prosēucheto). Imperfect middle, was praying, kept on praying. [source]
This reproach Luke gives, but not the almost bitter details in Mark 14:37-42; Matthew 26:40-46). [source]
Common verb for rubbing together, crushing together like chains (Mark 5:4) or as a vase (Mark 14:3). See notes on Matthew 17:15 and notes on Mark 9:17 for discussion of details here. [source]
Probably in Capernaum. The use of ητις hētis means “Who was of such a character as to be” (cf. Luke 8:3) and so more than merely the relative η hē who, that is, “who was a sinner in the city,” a woman of the town, in other words, and known to be such. αμαρτωλος Hamartōlos from αμαρτανω hamartanō to sin, means devoted to sin and uses the same form for feminine and masculine. It is false and unjust to Mary Magdalene, introduced as a new character in Luke 8:2, to identify this woman with her. Luke would have no motive in concealing her name here and the life of a courtesan would be incompatible with the sevenfold possession of demons. Still worse is it to identify this courtesan not only with Mary Magdalene, but also with Mary of Bethany simply because it is a Simon who gives there a feast to Jesus when Mary of Bethany does a beautiful deed somewhat like this one here (Mark 14:3-9; Matthew 26:6-13; John 12:2-8). Certainly Luke knew full well the real character of Mary of Bethany (Luke 10:38-42) so beautifully pictured by him. But a falsehood, once started, seems to have more lives than the cat‘s proverbial nine. The very name Magdalene has come to mean a repentant courtesan. But we can at least refuse to countenance such a slander on Mary Magdalene and on Mary of Bethany. This sinful woman had undoubtedly repented and changed her life and wished to show her gratitude to Jesus who had rescued her. Her bad reputation as a harlot clung to her and made her an unwelcome visitor in the Pharisee‘s house. [source]
Literally, “It tears him with (accompanied with, μετα meta) foam” (old word, απρος aphros only here in the N.T.). From σπαρασσω sparassō to convulse, a common verb, but in the N.T. only here and Mark 1:26; Mark 9:26 (and συνσπαρασσω sunsparassō Mark 9:20). See Mark 9:17; and note on Matthew 17:15 for variations in the symptoms in each Gospel. The use of μετα απρου meta aphrou is a medical item.Hardly (μολις molis). Late word used in place of μογις mogis the old Greek term (in some MSS. here) and alone in Luke‘s writings in the N.T. save 1 Peter 4:18; Romans 5:7.Bruising him sorely Common verb for rubbing together, crushing together like chains (Mark 5:4) or as a vase (Mark 14:3). See notes on Matthew 17:15 and notes on Mark 9:17 for discussion of details here. [source]
Compare Matthew 26:39; Mark 14:36; Luke 22:42. Peculiar to John. [source]
So Mark. See on Mark 14:3. [source]
“Beyond,” preposition with the ablative as in John 6:22, John 6:25. Brook Old word, flowing Literally, “of the Cedars,” “Brook of the Cedars.” Only here in N.T. So 2 Samuel 15:23. Textus Receptus like Josephus (Ant. VIII, 1, 5) has the singular κηπος tou Kedrōn (indeclinable). As a matter of fact it was always dry save after a heavy rain. A garden (kēpos). Old word, in N.T. only here, John 18:26; John 19:41 (Joseph‘s); Luke 13:19. John, like Luke, does not give the name Gethsemane (only in Mark 14:32; Matthew 26:36). The brook of the cedars had many unhallowed associations (1 Kings 2:37; 1 Kings 15:13; 2 Kings 23:4.; 2 Chronicles 29:16; Jeremiah 31:40). [source]
Old word, flowing Literally, “of the Cedars,” “Brook of the Cedars.” Only here in N.T. So 2 Samuel 15:23. Textus Receptus like Josephus (Ant. VIII, 1, 5) has the singular κηπος tou Kedrōn (indeclinable). As a matter of fact it was always dry save after a heavy rain. A garden (kēpos). Old word, in N.T. only here, John 18:26; John 19:41 (Joseph‘s); Luke 13:19. John, like Luke, does not give the name Gethsemane (only in Mark 14:32; Matthew 26:36). The brook of the cedars had many unhallowed associations (1 Kings 2:37; 1 Kings 15:13; 2 Kings 23:4.; 2 Chronicles 29:16; Jeremiah 31:40). [source]
Here again ουν oun is not inferential, but merely transitional. This supper is given by Mark (Mark 14:3-9) and Matthew (Matthew 26:6-13) just two days (Mark 14:1) before the passover, that is on our Tuesday evening (beginning of Jewish Wednesday), while John mentions (John 12:2-9) it immediately after the arrival of Jesus in Bethany (John 12:1). One must decide which date to follow. Mark and Matthew and Luke follow it with the visit of Judas to the Sanhedrin with an offer to betray Jesus as if exasperated by the rebuke by Jesus at the feast. Bernard considers that John “is here more probably accurate.” It all turns on John‘s purpose in putting it here. This is the last mention of Jesus in Bethany and he may have mentioned it proleptically for that reason as seems to me quite reasonable. Westcott notes that in chapter 12John closes his record of the public ministry of the Lord relative to the disciples at this feast (John 12:1-11), to the multitude in the triumphal entry (John 12:12-19), to the world outside in the visit of the Greeks (verses 20-36a), and with two summary judgments (John 12:36-50). There is no further reason to refer to the feast in the house of another Simon when a sinful woman anointed Jesus (Luke 7:36-50). It is no credit to Luke or to John with Mark and Matthew to have them all making a jumble like that. There were two anointings by two absolutely different women for wholly different purposes. See the discussion on Luke for further details. And Martha served Imperfect active of διακονεω diakoneō picturing Martha true to the account of her in Luke 10:40 But this fact does not show that Martha was the wife of this Simon at all. They were friends and neighbours and Martha was following her bent. It is Mark (Mark 14:3) and Matthew (Matthew 26:6) who mention the name of the host. It is not Simon the Pharisee (Luke 7:36), but Simon the leper (Mark 14:3; Matthew 26:6) in whose house they meet. The name is common enough. The Simon in Luke was sharply critical of Jesus; this one is full of gratitude for what Jesus has done for him. That sat at meat “That lay back,” reclined as they did, articular participle (ablative case after εκ ek) of the common verb ανακειμαι anakeimai Perhaps Simon gave the feast partly in honour of Lazarus as well as of Jesus since all were now talking of both (John 12:9). It was a gracious occasion. The guests were Jesus, the twelve apostles, and Martha, Mary, and Lazarus. [source]
Latin libra, late Koiné (Polybius, Plutarch) word with weight of 12 ounces, in N.T. only here and John 19:39. Mark (Mark 14:3) and Matthew (Matthew 26:7) have alabaster cruse. Of ointment of spikenard “Of oil of nard.” See note on John 11:2 for μυρου murou (also Matthew 26:7). Nard is the head or spike of an East Indian plant, very fragrant. Occurs also in Mark 14:3. Πιστικης Pistikēs here and in Mark 14:3 probably means genuine Only two instances in the N.T. Very precious Old compound adjective Matthew (Matthew 26:7) has here βαρυτιμου barutimou of weighty value (only N.T. instance). Anointed First aorist active indicative of αλειπω aleiphō old word (Mark 16:1). The feet Mark (Mark 14:3) and Matthew (Matthew 26:7) have “his head.” Why not both, though neither Gospel mentions both? The Latin MS. fuldensis and the Syriac Sinatic do give both head and feet here. Wiped First aorist active indicative of εκμασσω ekmassō old verb to wipe off already in John 11:2; Luke 7:38, Luke 7:44. With her hair Instrumental plural. It is this item that is relied on largely by those who identify Mary of Bethany with the sinful woman in Luke 7:37 and with Mary Magdalene. It is no doubt true that it was usually considered immodest for a woman to wear her hair loose. But it is not impossible that Mary of Bethany in her carefully planned love-offering for Jesus on this occasion was only glad to throw such a punctilio to the winds. Such an act on this occasion does not brand her a woman of loose character. Was filled with the odour of the ointment Effective first aorist passive of πληροω plēroō and a natural result. [source]
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]
The soul Perfect passive indicative of ταρασσω tarassō used also in John 11:33; John 13:21 of Jesus. While John proves the deity of Jesus in his Gospel, he assumes throughout his real humanity as here (cf. John 4:6). The language is an echo of that in Psalm 6:4; Psalm 42:7. John does not give the agony in Gethsemane which the Synoptics have (Mark 14:35.; Matthew 26:39; Luke 22:42), but it is quite beside the mark to suggest, as Bernard does, that the account here is John‘s version of the Gethsemane experience. Why do some critics feel called upon to level down to a dead plane every variety of experience in Christ‘s life? And what shall I say? Deliberative subjunctive which expresses vividly “a genuine, if momentary indecision” (Bernard). The request of the Greeks called up graphically to Jesus the nearness of the Cross. Father, save me from this hour Jesus began his prayers with “Father” (John 11:41). Dods thinks that this should be a question also. Westcott draws a distinction between απο ek (out of) and εκ apo (from) to show that Jesus does not pray to draw back from the hour, but only to come safely out of it all and so interprets εκ ek in Hebrews 5:7, but that distinction will not stand, for in John 1:44 απο ek and απο apo are used in the same sense and in the Synoptics (Mark 14:35.; Matthew 26:39; Luke 22:42) we have αλλα δια τουτο ηλτον εις την ωραν ταυτην apo If it holds here, we lose the point there. Here as in Gethsemane the soul of Jesus instinctively and naturally shrinks from the Cross, but he instantly surrenders to the will of God in both experiences. But for this cause came I unto this hour (alla dia touto ēlthon eis tēn hōran tautēn). It was only a moment of human weakness as in Gethsemane that quickly passed. Thus understood the language has its natural meaning. [source]
Perfect passive indicative of ταρασσω tarassō used also in John 11:33; John 13:21 of Jesus. While John proves the deity of Jesus in his Gospel, he assumes throughout his real humanity as here (cf. John 4:6). The language is an echo of that in Psalm 6:4; Psalm 42:7. John does not give the agony in Gethsemane which the Synoptics have (Mark 14:35.; Matthew 26:39; Luke 22:42), but it is quite beside the mark to suggest, as Bernard does, that the account here is John‘s version of the Gethsemane experience. Why do some critics feel called upon to level down to a dead plane every variety of experience in Christ‘s life? And what shall I say? Deliberative subjunctive which expresses vividly “a genuine, if momentary indecision” (Bernard). The request of the Greeks called up graphically to Jesus the nearness of the Cross. Father, save me from this hour Jesus began his prayers with “Father” (John 11:41). Dods thinks that this should be a question also. Westcott draws a distinction between απο ek (out of) and εκ apo (from) to show that Jesus does not pray to draw back from the hour, but only to come safely out of it all and so interprets εκ ek in Hebrews 5:7, but that distinction will not stand, for in John 1:44 απο ek and απο apo are used in the same sense and in the Synoptics (Mark 14:35.; Matthew 26:39; Luke 22:42) we have αλλα δια τουτο ηλτον εις την ωραν ταυτην apo If it holds here, we lose the point there. Here as in Gethsemane the soul of Jesus instinctively and naturally shrinks from the Cross, but he instantly surrenders to the will of God in both experiences. But for this cause came I unto this hour (alla dia touto ēlthon eis tēn hōran tautēn). It was only a moment of human weakness as in Gethsemane that quickly passed. Thus understood the language has its natural meaning. [source]
Deliberative subjunctive which expresses vividly “a genuine, if momentary indecision” (Bernard). The request of the Greeks called up graphically to Jesus the nearness of the Cross. Father, save me from this hour Jesus began his prayers with “Father” (John 11:41). Dods thinks that this should be a question also. Westcott draws a distinction between απο ek (out of) and εκ apo (from) to show that Jesus does not pray to draw back from the hour, but only to come safely out of it all and so interprets εκ ek in Hebrews 5:7, but that distinction will not stand, for in John 1:44 απο ek and απο apo are used in the same sense and in the Synoptics (Mark 14:35.; Matthew 26:39; Luke 22:42) we have αλλα δια τουτο ηλτον εις την ωραν ταυτην apo If it holds here, we lose the point there. Here as in Gethsemane the soul of Jesus instinctively and naturally shrinks from the Cross, but he instantly surrenders to the will of God in both experiences. But for this cause came I unto this hour (alla dia touto ēlthon eis tēn hōran tautēn). It was only a moment of human weakness as in Gethsemane that quickly passed. Thus understood the language has its natural meaning. [source]
Jesus began his prayers with “Father” (John 11:41). Dods thinks that this should be a question also. Westcott draws a distinction between απο ek (out of) and εκ apo (from) to show that Jesus does not pray to draw back from the hour, but only to come safely out of it all and so interprets εκ ek in Hebrews 5:7, but that distinction will not stand, for in John 1:44 απο ek and απο apo are used in the same sense and in the Synoptics (Mark 14:35.; Matthew 26:39; Luke 22:42) we have αλλα δια τουτο ηλτον εις την ωραν ταυτην apo If it holds here, we lose the point there. Here as in Gethsemane the soul of Jesus instinctively and naturally shrinks from the Cross, but he instantly surrenders to the will of God in both experiences. But for this cause came I unto this hour (alla dia touto ēlthon eis tēn hōran tautēn). It was only a moment of human weakness as in Gethsemane that quickly passed. Thus understood the language has its natural meaning. [source]
Jesus picks up Peter‘s very words and challenges his boasted loyalty. See such repetition in John 16:16, John 16:31; John 21:17. Shall not crow Aorist active subjunctive of πωνεω phōneō to use the voice, used of animals and men. Note strong double negative ου μη ou mē Mark adds δις dis (twice). John‘s report is almost identical with that in Luke 22:34. The other disciples joined in Peter‘s boast (Mark 14:31; Matthew 26:35). Till thou hast denied Future middle indicative or aorist middle subjunctive second person singular (form identical) with compound conjunction εως ου heōs hou (until which time), “till thou deny or deniest” (futurum exactum needless). Peter is silenced for the present. They all “sat astounded and perplexed” (Dods). [source]
Perfect identity of his will with that of the Father in “this moment of spiritual exaltation” (Bernard), though in Gethsemane Jesus distinguishes between his human will and that of the Father (Mark 14:36). Where I am That is heaven, to be with Jesus (John 12:26; John 13:36; John 14:3; Romans 8:17; 2 Timothy 2:11.). That they may behold Another purpose clause with ινα hina and the present active subjunctive of τεωρεω theōreō “that they may keep on beholding,” the endless joy of seeing Jesus “as he is” (1 John 3:2) in heaven. Before the foundation of the world This same phrase in Ephesians 1:4; 1 Peter 1:20 and six other times we have καταβολη κοσμου katabolē kosmou (Matthew 25:34; Luke 11:50; Hebrews 4:3; Hebrews 9:26; Revelation 13:8; Revelation 17:8). Here we find the same pre-incarnate consciousness of Christ seen in John 17:5. [source]
See John 12:2 for another example of συν sun in John (common in Paul). The usual μετα meta reappears in John 18:2. Over “Beyond,” preposition with the ablative as in John 6:22, John 6:25. Brook Old word, flowing Literally, “of the Cedars,” “Brook of the Cedars.” Only here in N.T. So 2 Samuel 15:23. Textus Receptus like Josephus (Ant. VIII, 1, 5) has the singular κηπος tou Kedrōn (indeclinable). As a matter of fact it was always dry save after a heavy rain. A garden (kēpos). Old word, in N.T. only here, John 18:26; John 19:41 (Joseph‘s); Luke 13:19. John, like Luke, does not give the name Gethsemane (only in Mark 14:32; Matthew 26:36). The brook of the cedars had many unhallowed associations (1 Kings 2:37; 1 Kings 15:13; 2 Kings 23:4.; 2 Chronicles 29:16; Jeremiah 31:40). [source]
Old word from τιτημι tithēmi to put for box or sheath, only here in N.T. In Matthew 26:52 Christ‘s warning is given. The cup Metaphor for Christ‘s death, used already in reply to request of James and John (Mark 10:39; Matthew 20:22) and in the agony in Gethsemane before Judas came (Mark 14:36; Matthew 26:39; Luke 22:42), which is not given by John. The case of το ποτηριον to potērion is the suspended nominative for note αυτο auto (it) referring to it. Shall I not drink? Second aorist active subjunctive of πινω pinō with the double negative ου μη ou mē in a question expecting the affirmative answer. Abbott takes it as an exclamation and compares John 6:37; Mark 14:25. [source]
A dashing to pieces. Only here. The kindred verb συντρίβω tobreak in pieces, shiver, is frequent. See Mark 5:4; Mark 14:3; Revelation 2:27, etc. [source]
Comp. Mark 14:36; Romans 8:15. Ὁ πατήρ theFather, is not added in order to explain the Aramaic Abba for Greek readers. Rather the whole phrase Ἁββά ὁ πατήρ had passed into the early Christian prayers, the Aramaic title by which Christ addressed his Father (Mark 14:36) being very early united with the Greek synonym. Such combinations of Hebrew and Greek addresses having the same meaning were employed in rabbinical writings. Comp. also Revelation 9:11; Revelation 12:9. [source]
The Holy Spirit, called the Spirit of Christ (Romans 8:9.), the Spirit of Jesus Christ (Philemon 1:19). The Holy Spirit proceeds from the Father and from the Son (John 15:26). Crying, Abba, Father (κραζον Αββα ο πατηρ krazon Abba ho patēr). The participle agrees with πνευμα pneuma neuter (grammatical gender), not neuter in fact. An old, though rare in present as here, onomatopoetic word to croak as a raven (Theophrastus, like Poe‘s The Raven), any inarticulate cry like “the unuttered groanings” of Romans 8:26 which God understands. This cry comes from the Spirit of Christ in our hearts. Αββα Abba is the Aramaic word for father with the article and ο πατηρ ho patēr translates it. The articular form occurs in the vocative as in John 20:28. It is possible that the repetition here and in Romans 8:15 may be “a sort of affectionate fondness for the very term that Jesus himself used” (Burton) in the Garden of Gethsemane (Mark 14:36). The rabbis preserve similar parallels. Most of the Jews knew both Greek and Aramaic. But there remains the question why Jesus used both in his prayer. Was it not natural for both words to come to him in his hour of agony as in his childhood? The same thing may be true here in Paul‘s case. [source]
The participle agrees with πνευμα pneuma neuter (grammatical gender), not neuter in fact. An old, though rare in present as here, onomatopoetic word to croak as a raven (Theophrastus, like Poe‘s The Raven), any inarticulate cry like “the unuttered groanings” of Romans 8:26 which God understands. This cry comes from the Spirit of Christ in our hearts. Αββα Abba is the Aramaic word for father with the article and ο πατηρ ho patēr translates it. The articular form occurs in the vocative as in John 20:28. It is possible that the repetition here and in Romans 8:15 may be “a sort of affectionate fondness for the very term that Jesus himself used” (Burton) in the Garden of Gethsemane (Mark 14:36). The rabbis preserve similar parallels. Most of the Jews knew both Greek and Aramaic. But there remains the question why Jesus used both in his prayer. Was it not natural for both words to come to him in his hour of agony as in his childhood? The same thing may be true here in Paul‘s case. [source]
Periphrastic imperfect again (repeat ην ēn) of the old word αδημονεω adēmoneō either from an unused αδημων adēmōn The Vocabulary of Moulton and Milligan gives one papyrus example in line with the latter etymology. See already Matthew 26:37; Mark 14:33. In any case the distress of Epaphroditus was greatly increased when he knew that the Philippians (the home-folks) had learned of his illness, “because ye had heard that he was sick” (ηστενησε dioti ēkousate hoti ēsthenēse), “because ye heard that he fell sick” (ingressive aorist). [source]
So again (Phlippians 1:5, Phlippians 1:7, Phlippians 1:8). Was sore troubled (αδημονων adēmonōn). Periphrastic imperfect again (repeat ην ēn) of the old word αδημονεω adēmoneō either from an unused αδημων adēmōn (α a privative and δημος dēmos away from home, homesick) or from αδημων αδησαι adēmōnδιοτι ηκουσατε οτι ηστενησε adēsai (discontent, bewilderment). The Vocabulary of Moulton and Milligan gives one papyrus example in line with the latter etymology. See already Matthew 26:37; Mark 14:33. In any case the distress of Epaphroditus was greatly increased when he knew that the Philippians (the home-folks) had learned of his illness, “because ye had heard that he was sick” (ηστενησε dioti ēkousate hoti ēsthenēse), “because ye heard that he fell sick” (ingressive aorist). He was sick Ingressive aorist, “he did become sick.” Nigh unto death (παραπλησιος paraplēsion thanatōi). Only example in N.T. of this compound adverbial preposition (from the adjective paraplēsios) with the dative case. [source]
Old word from πλεκω plekō to plait, to braid, for nets, baskets, here only in N.T. Cf. 1 Peter 3:1 And gold (εν χρυσιωι en chrusiōi). Locative case with εν en repeated. Some MSS. read χρυσωι chrusōi Both used for gold ornaments. Or pearls See note on Matthew 7:6 for this word. Or costly raiment (η ιματισμωι πολυτελει ē himatismōi polutelei). ιματισμος Himatismos a common Koiné{[28928]}š word from ιματιζω himatizō to clothe. Πολυτελης Polutelēs old word from πολυς polus and τελος telos (great price). See Mark 14:3. [source]
See note on Matthew 7:6 for this word. Or costly raiment (η ιματισμωι πολυτελει ē himatismōi polutelei). ιματισμος Himatismos a common Koiné{[28928]}š word from ιματιζω himatizō to clothe. Πολυτελης Polutelēs old word from πολυς polus and τελος telos (great price). See Mark 14:3. [source]
ιματισμος Himatismos a common Koiné{[28928]}š word from ιματιζω himatizō to clothe. Πολυτελης Polutelēs old word from πολυς polus and τελος telos (great price). See Mark 14:3. [source]
Present active infinitive after βουλομαι boulomai understood. Old word from κοσμος kosmos (arrangement, ornament, order, world). See note on Luke 21:5 and note on Titus 2:10. See note on 1 Corinthians 11:5. for Paul‘s discussion of women‘s dress in public worship. In modest apparel (εν καταστοληι κοσμιωι en katastolēi kosmiōi). Καταστολη Katastolē is a late word (a letting down, καταστελλω katastellō of demeanour or dress, arrangement of dress). Only here in N.T. Κοσμιος Kosmios is old adjective from κοσμος kosmos and means well-arranged, becoming. W. H. have adverb in margin (κοσμιως kosmiōs). With shamefastness Old word for shame, reverence, in N.T. only here and Hebrews 12:28. Sobriety (σωπροσυνης sōphrosunēs). Old word, in N.T. only here, 1 Timothy 2:15, and Acts 26:15 (Paul also). Not with braided hair Old word from πλεκω plekō to plait, to braid, for nets, baskets, here only in N.T. Cf. 1 Peter 3:1 And gold (εν χρυσιωι en chrusiōi). Locative case with εν en repeated. Some MSS. read χρυσωι chrusōi Both used for gold ornaments. Or pearls See note on Matthew 7:6 for this word. Or costly raiment (η ιματισμωι πολυτελει ē himatismōi polutelei). ιματισμος Himatismos a common Koiné{[28928]}š word from ιματιζω himatizō to clothe. Πολυτελης Polutelēs old word from πολυς polus and τελος telos (great price). See Mark 14:3. [source]
Old word for shame, reverence, in N.T. only here and Hebrews 12:28. Sobriety (σωπροσυνης sōphrosunēs). Old word, in N.T. only here, 1 Timothy 2:15, and Acts 26:15 (Paul also). Not with braided hair Old word from πλεκω plekō to plait, to braid, for nets, baskets, here only in N.T. Cf. 1 Peter 3:1 And gold (εν χρυσιωι en chrusiōi). Locative case with εν en repeated. Some MSS. read χρυσωι chrusōi Both used for gold ornaments. Or pearls See note on Matthew 7:6 for this word. Or costly raiment (η ιματισμωι πολυτελει ē himatismōi polutelei). ιματισμος Himatismos a common Koiné{[28928]}š word from ιματιζω himatizō to clothe. Πολυτελης Polutelēs old word from πολυς polus and τελος telos (great price). See Mark 14:3. [source]
A.V. misses the force of the aorist. Better, if we died, etc. Comp. Romans 6:8; Colossians 2:20. For the verb, comp. Mark 14:31; 2 Corinthians 7:3. [source]
Prohibition with μη mē and present passive imperative of παραπερω parapherō old verb to lead along (Judges 1:12), to carry past (Mark 14:36), to lead astray as here. By divers and strange teachings For ποικιλος poikilos (many coloured) see Hebrews 2:4. Χενος Xenos for guest we have had in Hebrews 11:13, but here as adjective meaning unheard of (1 Peter 4:12) as in older Greek also. The new is not always wrong any more than the old is always right (Matthew 13:52). But the air was already full of new and strange teachings that fascinated many by their very novelty. The warning here is always needed. Cf. Galatians 1:6-9; 2 Timothy 3:16. That the heart be established by grace Present passive infinitive of βεβαιοω bebaioō (from βαινω bainō) to make stable with the instrumental case χαριτι chariti (by grace) and the accusative of general reference How true it is that in the atmosphere of so many windy theories only the heart is stable that has an experience of God‘s grace in Christ. That occupied themselves “That walked” in the ritualistic Jewish rules about meats. Were not profited First aorist passive indicative of ωπελεω ōpheleō to help. Mere Jewish ceremonialism and ritualism failed to build up the spiritual life. It was sheer folly to give up Christ for Pharisaism or for Moses. [source]
Not strong enough. The word is compounded of πρό , forward, and θυμός , heart or spirit. Hence Rev., with a ready mind; a forward spirit; denoting not mere willingness, but zeal. Only here in New Testament. Compare the kindred adjective πρόθυμος , ready (Romans 1:15; Matthew 26:41; Mark 14:38), and the kindred noun προθυμία , readiness (2 Corinthians 8:11, 2 Corinthians 8:12, 2 Corinthians 8:19; 2 Corinthians 9:2). [source]
No word in the Greek for “apparel” For απταρτος aphthartos see note on 1 Peter 1:4 and note on 1 Peter 1:23. For πραυς praus see Matthew 5:5; Matthew 11:29. Πνευμα Pneuma (spirit) is here disposition or temper (Bigg), unlike any other use in the N.T. In 1 Peter 3:18, 1 Peter 3:19; 1 Peter 4:6 it means the whole inner man as opposed to σαρχ sarx or σωμα sōma very much as πσυχη psuchē is used as opposed to σωμα sōma Spirit just mentioned.Of great price (πολυτελες poluteles). Old word (from πολυ polu and τελος telos cost), in N.T. only here, Mark 14:3; 1 Timothy 2:9. [source]
Old word (from πολυ polu and τελος telos cost), in N.T. only here, Mark 14:3; 1 Timothy 2:9. [source]
Perfect active indicative of εγγιζω eggizō to draw near, common late verb (from εγγυς eggus), same form used by the Baptist of the Messiah‘s arrival (Matthew 3:2) and by James in James 5:8 (of the second coming). How near Peter does not say, but he urges readiness (1 Peter 1:5.; 1 Peter 4:6) as Jesus did (Mark 14:38) and Paul (1 Thessalonians 5:6), though it is drawing nearer all the time (Romans 12:11), but not at once (2 Thessalonians 2:2). [source]
Indefinite relative clause with modal αν an and the present active subjunctive, like οτι εαν καταγινωσκηι hoti ean kataginōskēi in 1 John 3:20. In form no limitations are placed here save that of complete fellowship with God, which means complete surrender of our will to that of God our Father. See the clear teaching of Jesus on this subject in Mark 11:24; Luke 11:9; John 14:12.; John 16:23 and his example (Mark 14:36; Matthew 26:39; Luke 22:42). The answer may not always be in the form that we expect, but it will be better. [source]
Continuing the quotation. Instrumental use of εν en αβδος Rabdos (feminine) is the royal sceptre and indicates rigorous rule.The vessels of the potter (τα σκευη τα κεραμικα ta skeuē ta keramika). Old adjective, belonging to a potter (κεραμευσ κεραμος kerameusσυντριβεται keramos), here only in N.T.Are broken to shivers Present passive indicative of suntribō old verb, to rub together, to break in pieces (Mark 14:3). [source]
Present passive indicative of suntribō old verb, to rub together, to break in pieces (Mark 14:3). [source]