KJV: Verily I say unto you, Wheresoever this gospel shall be preached throughout the whole world, this also that she hath done shall be spoken of for a memorial of her.
YLT: Verily I say to you, wherever this good news may be proclaimed in the whole world, what also this woman did shall be spoken of -- for a memorial of her.'
Darby: And verily I say unto you, Wheresoever these glad tidings may be preached in the whole world, what this woman has done shall be also spoken of for a memorial of her.
ASV: And verily I say unto you, Wheresoever the gospel shall be preached throughout the whole world, that also which this woman hath done shall be spoken of for a memorial of her.
| ἀμὴν | Truly |
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Parse: Hebrew Word Root: ἀμήν Sense: firm. |
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| δὲ | now |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| λέγω | I say |
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Parse: Verb, Present Indicative Active, 1st Person Singular Root: λέγω Sense: to say, to speak. |
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| ὑμῖν | to you |
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Parse: Personal / Possessive Pronoun, Dative 2nd Person Plural Root: σύ Sense: you. |
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| ὅπου | wherever |
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Parse: Adverb Root: ὅπου Sense: where, whereas. |
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| κηρυχθῇ | shall be proclaimed |
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Parse: Verb, Aorist Subjunctive Passive, 3rd Person Singular Root: κηρύσσω Sense: to be a herald, to officiate as a herald. |
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| εὐαγγέλιον | gospel |
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Parse: Noun, Nominative Neuter Singular Root: εὐαγγέλιον Sense: a reward for good tidings. |
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| ὅλον | whole |
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Parse: Adjective, Accusative Masculine Singular Root: ὅλος Sense: all, whole, completely. |
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| κόσμον | world |
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Parse: Noun, Accusative Masculine Singular Root: κόσμος Sense: an apt and harmonious arrangement or constitution, order, government. |
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| καὶ | also |
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Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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| ἐποίησεν | has done |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: ποιέω Sense: to make. |
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| αὕτη | this [woman] |
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Parse: Personal / Possessive Pronoun, Nominative Feminine Singular Root: οὗτος Sense: this. |
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| λαληθήσεται | will be spoken of |
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Parse: Verb, Future Indicative Passive, 3rd Person Singular Root: ἀπολαλέω Sense: to utter a voice or emit a sound. |
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| μνημόσυνον | a memorial |
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Parse: Noun, Accusative Neuter Singular Root: μνημόσυνον Sense: a memorial (that by which the memory of any person or thing is preserved), a remembrance. |
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| αὐτῆς | of her |
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Parse: Personal / Possessive Pronoun, Genitive Feminine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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Greek Commentary for Mark 14:9
So in Matthew 26:13. There are many mausoleums that crumble to decay. But this monument to Jesus fills the whole world still with its fragrance. What a hint there is here for those who wish to leave permanent memorials. [source]
Reverse Greek Commentary Search for Mark 14:9
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]
Jesus does not discredit gifts to the poor at all. But there is relativity in one‘s duties. But me ye have not always This is what Mary perceived with her delicate woman‘s intuition and what the apostles failed to understand though repeatedly and plainly told by Jesus. John does not mention the precious promise of praise for Mary preserved in Mark 14:9; Matthew 26:13, but he does show her keen sympathetic insight and Christ‘s genuine appreciation of her noble deed. It is curiously mal-a -propos surely to put alongside this incident the other incident told long before by Luke (Luke 7:35.) of the sinful woman. Let Mary alone in her glorious act of love. [source]
Timeless second aorist active indicative of anabainō Gone up like the smoke of incense in sacrifices. For a memorial (eis mnēmosunon). Old word from mnēmōn The only other instance in the N.T. is by Jesus about the act of Mary of Bethany (Matthew 26:13; Mark 14:9). His prayers and his alms proved his sincerity and won the ear of God. [source]
Old word from mnēmōn The only other instance in the N.T. is by Jesus about the act of Mary of Bethany (Matthew 26:13; Mark 14:9). His prayers and his alms proved his sincerity and won the ear of God. [source]