KJV: When Jesus understood it, he said unto them, Why trouble ye the woman? for she hath wrought a good work upon me.
YLT: And Jesus having known, said to them, 'Why do ye give trouble to the woman? for a good work she wrought for me;
Darby: But Jesus knowing it said to them, Why do ye trouble the woman? for she has wrought a good work toward me.
ASV: But Jesus perceiving it said unto them, Why trouble ye the woman? for she hath wrought a good work upon me.
| Γνοὺς | Having known [this] |
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Parse: Verb, Aorist Participle Active, Nominative Masculine Singular Root: γινώσκω Sense: to learn to know, come to know, get a knowledge of perceive, feel. |
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| δὲ | now |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| ὁ | - |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Ἰησοῦς | Jesus |
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Parse: Noun, Nominative Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
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| εἶπεν | said |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: λέγω Sense: to speak, say. |
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| αὐτοῖς | to them |
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Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Plural Root: αὐτός Sense: himself, herself, themselves, itself. |
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| Τί | Why |
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Parse: Interrogative / Indefinite Pronoun, Accusative Neuter Singular Root: τίς Sense: who, which, what. |
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| κόπους | trouble |
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Parse: Noun, Accusative Masculine Plural Root: κόπος Sense: a beating. |
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| παρέχετε | do you cause |
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Parse: Verb, Present Indicative Active, 2nd Person Plural Root: παρέχω Sense: to reach forth, offer. |
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| τῇ | to the |
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Parse: Article, Dative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| γυναικί | woman |
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Parse: Noun, Dative Feminine Singular Root: γυνή Sense: a woman of any age, whether a virgin, or married, or a widow. |
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| ἔργον | A work |
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Parse: Noun, Accusative Neuter Singular Root: ἔργον Sense: business, employment, that which any one is occupied. |
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| καλὸν | beautiful |
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Parse: Adjective, Accusative Neuter Singular Root: καλός Sense: beautiful, handsome, excellent, eminent, choice, surpassing, precious, useful, suitable, commendable, admirable. |
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| ἠργάσατο | she did |
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Parse: Verb, Aorist Indicative Middle, 3rd Person Singular Root: ἐργάζομαι Sense: to work, labour, do work. |
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| ἐμέ | Me |
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Parse: Personal / Possessive Pronoun, Accusative 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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Greek Commentary for Matthew 26:10
(τι κοπους παρεχετε τηι γυναικι ti kopous parechete tēi gunaiki̇) A phrase not common in Greek writers, though two examples occur in the papyri for giving trouble. Κοπος Kopos is from κοπτω koptō to beat, smite, cut. It is a beating, trouble, and often work, toil. Jesus champions Mary‘s act with this striking phrase. It is so hard for some people to allow others liberty for their own personalities to express themselves. It is easy to raise small objections to what we do not like and do not understand. [source]
A beautiful deed upon Jesus himself. [source]
The A. V. implies that some time elapsed before Jesus was aware of the disciples' complaint. But the statement is that Jesus perceived it at once. Rev., rightly, Jesus perceiving it. [source]
Lit., beautiful, but in a moral sense: an excellent, morally beautiful deed. [source]
Reverse Greek Commentary Search for Matthew 26:10
See on Matthew 26:10. [source]
Μη Mē and the present imperative active. Literally, “Stop furnishing troubles to me.” On this use of κοπους παρεχω kopous parechō see also Matthew 26:10; Mark 14:6; Galatians 6:17 and the singular κοπον kopon Luke 18:5. [source]
Still the aorist active deliberative subjunctive as in Luke 11:5 (the same long and somewhat involved sentence).Trouble me not (μη μοι κοπους παρεχε mē moi kopous pareche). Μη Mē and the present imperative active. Literally, “Stop furnishing troubles to me.” On this use of κοπους παρεχω kopous parechō see also Matthew 26:10; Mark 14:6; Galatians 6:17 and the singular κοπον kopon Luke 18:5.The door is now shut Perfect passive indicative, shut to stay shut. Oriental locks are not easy to unlock. From κλειω kleiō common verb.In bed (εις τεν κοιτην eis ten koitēn). Note use of εις eis in sense of εν en Often a whole family would sleep in the same room.I cannot That is, I am not willing. [source]
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]
See on John 10:11, John 10:32; see on Matthew 26:10; see on James 2:7. Morally excellent. [source]
Or lit., according to the eymology, workest ( ἔργον work). See on James 2:9. The distinction between this verb and others signifying to do, such as ποιεῖν , πράσσειν , δρᾶν , which last does not occur in the New Testament, is not sharply maintained in Attic Greek. In certain connections the difference between them is great, in others, it is hardly perceptible. On ποιεῖν and πρα.σσειν , see on John 3:21. Ἐργάζομαι , like πράσσειν , contemplates the process rather than the end of action, carrying the ideas of continuity and repetition. It means to labor, to be active, to perform, with the idea of continued exertion, and therefore is used of servants, or of those who have an assigned business or office. See Matthew 21:28; Matthew 25:26; Luke 13:14; John 5:17; John 6:27; John 9:4; 1 Thessalonians 2:9. For the phrase ἐργάσῃ εἰς thoudoest toward (Rev.), see Matthew 26:10. [source]