The Meaning of Mark 14:4 Explained

Mark 14:4

KJV: And there were some that had indignation within themselves, and said, Why was this waste of the ointment made?

YLT: and there were certain much displeased within themselves, and saying, 'For what hath this waste of the ointment been made?

Darby: And there were some indignant in themselves, and saying, Why has this waste been made of the ointment?

ASV: But there were some that had indignation among themselves,'saying , To what purpose hath this waste of the ointment been made?

KJV Reverse Interlinear

And  there were  some  that had indignation  within  themselves,  and  said,  Why  was  this  waste  of the ointment  made? 

What does Mark 14:4 Mean?

Context Summary

Mark 14:1-16 - An Offering Of Love
This beautiful incident took place on the Tuesday evening of Passion Week, while the chief priests were gathered in the house of Caiaphas to plot the Lord's death, Matthew 26:3-5. Simon had probably been healed by Jesus, and the feast was held in his house, as being larger than Martha's. Jesus was intimate with Lazarus and his sisters, and this unnamed woman was Mary, John 12:2-3. Alabaster resembled white marble, and the perfume was carefully sealed to preserve it. Its cost would amount to about fifty dollars, and would represent the work of three hundred days, Matthew 20:2. Loveless hearts cannot understand the expenditure of love-they count it waste; but how quickly Jesus steps in to vindicate His own! Probably, of all His followers, Mary alone had understood His references to His death, and as she could not be present to perform the last offices of love, she rendered them in advance. Judas, who led the murmuring, seems to have been goaded to this act by the contrast of Mary's spirit with his own, and by Christ's gentle rebuke.
The two sent to prepare the Passover were Peter and John, Luke 22:8. We may often be guided by very trivial incidents-let us look out for them. A straw may indicate the direction of the current. The owner of the room was probably a secret disciple of Jesus, like him who lent the ass. The r.v. says, "my guest-chamber." It is very beautiful when the Master feels free to put His hand on our possessions, and claim their use. Does he not ask for the guest chamber of our inner life? Is it at His disposal? [source]

Chapter Summary: Mark 14

1  A conspiracy against Jesus
3  Expensive perfume is poured on his head by a woman
10  Judas sells his Master for money
12  Jesus himself foretells how he will be betrayed by one of his disciples;
22  after the passover prepared, and eaten, institutes his last supper;
26  declares beforehand the flight of all his disciples, and Peter's denial
43  Judas betrays him with a kiss
46  Jesus is apprehended in the garden;
53  falsely accused and impiously condemned of the council;
65  shamefully abused by them;
66  and thrice denied by Peter

Greek Commentary for Mark 14:4

To what purpose, etc []
See on Matthew 26:8. [source]

Reverse Greek Commentary Search for Mark 14:4

Matthew 26:48 Gave them a sign [εδωκεν αυτοις σημειον]
Probably just before he reached the place, though Mark (Mark 14:44) has “had given” This same compound verb occurs in Luke 7:38 of the sinful woman, in Luke 15:20 of the Father‘s embrace of the Prodigal Son, and in Acts 20:37 of the Ephesian elders and Paul. [source]
Mark 14:35 The hour [η ωρα]
Jesus had long looked forward to this “hour” and had often mentioned it (John 7:30; John 8:20; John 12:23, John 12:27; John 13:1). See again in Mark 14:41. Now he dreads it, surely a human trait that all can understand. [source]
Luke 22:50 His right ear []
Lit., his ear, the right one. See on Matthew 26:51; and compare Mark 14:47. Both Matthew and Mark use diminutives. [source]
Luke 22:50 His right ear [το ους αυτου το δεχιον]
Mark 14:47; Matthew 26:51 do not mention “right,” but Luke the Physician does. John 18:10 follows Luke in this item and also adds the names of Peter and of Malchus since probably both were dead by that time and Peter would not be involved in trouble. [source]
Luke 7:38 Kissed [κατεπιλει]
Imperfect active of καταπιλεω — kataphileō to kiss repeatedly (force of κατα — kata), and accented by the tense of continued action here. The word in the N.T. occurs here, of the prodigal‘s father (Luke 15:20), of the kiss of Judas (Mark 14:45; Matthew 26:49), of the Ephesians esian elders (Acts 20:37). “ Kissing the feet was a common mark of deep reverence, especially to leading rabbis” (Plummer). [source]
Luke 22:38 Lord, behold, here are two swords [κυριε ιδου μαχαιραι ωδε δυο]
They took his words literally. And before this very night is over Peter will use one of these very swords to try to cut off the head of Malchus only to be sternly rebuked by Jesus (Mark 14:47; Matthew 26:51.; Luke 22:50.; John 18:10.). Then Jesus will say: “For all that take the sword shall perish with the sword” (Matthew 26:52). Clearly Jesus did not mean his language even about the sword to be pressed too literally. So he said: “It is enough” It is with sad irony and sorrow that Jesus thus dismisses the subject. They were in no humour now to understand the various sides of this complicated problem. Every preacher and teacher understands this mood, not of impatience, but of closing the subject for the present. [source]
Luke 7:38 Wiped them with the hair of her head [ταις τριχιν της κεπαλης αυτης εχεμασσεν]
Inchoative imperfect of an old verb εκμασσω — ekmassō to rub out or off, began to wipe off, an act of impulse evidently and of embarrassment. “Among the Jews it was a shameful thing for a woman to let down her hair in public; but she makes this sacrifice” (Plummer). So Mary of Bethany wiped the feet of Jesus with her hair (John 12:3) with a similar sacrifice out of her great love for Jesus. This fact is relied on by some to prove that Mary of Bethany had been a woman of bad character, surely an utter failure to recognize Mary‘s motive and act.Kissed (κατεπιλει — katephilei). Imperfect active of καταπιλεω — kataphileō to kiss repeatedly (force of κατα — kata), and accented by the tense of continued action here. The word in the N.T. occurs here, of the prodigal‘s father (Luke 15:20), of the kiss of Judas (Mark 14:45; Matthew 26:49), of the Ephesians esian elders (Acts 20:37). “ Kissing the feet was a common mark of deep reverence, especially to leading rabbis” (Plummer).Anointed them with the ointment Imperfect active again of αλειπω — aleiphō a very common verb. Χριω — Chriō has a more religious sense. The anointing came after the burst of emotional excitement. [source]
John 3:34 God giveth []
The best texts omit God. Rev., He giveth. Rev., also, rightly, omits the italicized to Him. The personal object of the verb giveth is indefinite. Render, He giveth not the Spirit by measure. In order to convey the full force of the terms giveth and by measure, it will be necessary to attempt an explanation of the general scope and meaning of this very difficult and much disputed passage. The starting point of the exposition must be John 3:30, the Baptist's noble resignation of his own position, and claims to Jesus: He must increase, but I must decrease. At this point the Evangelist, as we have seen, takes up the discourse. The Baptist's declaration that Jesus “must increase” - that He is a messenger of a transcendently higher character, and with a far larger and more significant message than his own - furnishes the Evangelist with a text. He will show why Jesus “must increase.” He must increase because He comes from above, and is therefore supreme over all (John 3:31). This statement he repeats; defining from above ( ἄνωθεν ) by out of heaven ( ἐκ τοῦ οὐρανοῦ ), and emphasizing it by contrast with mere earthly witness ( ὁ ἐκ τῆς γῆς ) whose words bear the stamp of his earthly origin ( ἐκ τῆς γῆς λαλεῖ ). Being from heaven, He testifies of heavenly things, as an eye-and ear-witness. “What He hath seen and heard, of that he beareth witness.” It is indeed true that men reject this testimony. “No man receiveth His witness” (John 3:32). None the less it is worthy of implicit credence as the testimony of God himself. He that has received that testimony has solemnly attested it as God's own witness; “hath set his seal to this, that God is true.” To declare Jesus' testimony untrue is to declare God untrue (John 3:33). For He whom God hath sent utters the whole divine mess age (the words of God, John 3:34). -DIVIDER-
-DIVIDER-
Thus far the reasoning is directed to the conclusion that Jesus ought to increase, and that His message ought to be received. He is God's own messenger out of heaven, and speaks God's own words. -DIVIDER-
-DIVIDER-
The common explanation of the succeeding clause is that God bestows the Spirit upon Jesus in His fullness, “not by measure.”-DIVIDER-
But this is to repeat what has already been more than implied. It would seem to be superfluous to say of one who comes out of heaven, who is supreme over all things, who bears witness of heavenly things which He has seen and heard, and who reveals the whole message of God to men - that God bestows upon Him the Spirit without measure. -DIVIDER-
-DIVIDER-
Take up, then, the chain of thought from the first clause of John 3:34, and follow it on another line. The Messenger of God speaks the words of God, and thus shows himself worthy of credence, and shows this further, by dispensing the gift of the Spirit in full measure to His disciples. “He giveth not the Spirit by measure.” This interpretation adds a new link to the chain of thought; a new reason why Jesus should increase, and His testimony be received; the reason, namely, that not only is He himself divinely endowed with the Spirit, but that He proves it by dispensing the Spirit in full measure. -DIVIDER-
-DIVIDER-
Thus John 3:35follows in natural sequence. This dispensing power which attests His claims, is His through the gift of the divine Father's love. “The Father loveth the Son, and hath given all things into his hand.” This latter phrase, into His hand, signifies not only possession, but the power of disposal. See Mark 9:31; Mark 14:41; Luke 23:46; Hebrews 10:31. God has given the Son all things to administer according to His own pleasure and rule. These two ideas of Christ's reception and bestowment of divine gifts are combined in Matthew 11:27. “All things are delivered unto me of my Father; and no man knoweth the Son but the Father, neither knoweth any man the Father save the Son, and He to whomsoever the Son may determine ( βούληται ) to reveal Him.”-DIVIDER-
Therefore John the Baptist must decrease, and Jesus must increase. A measure of the Spirit was given to the Baptist, sufficient for his preparatory work, but the Baptist himself saw the Spirit descending in a bodily form upon the Son of God, and heard the voice from heaven, “This is my beloved Son, in whom I am well pleased.” The Spirit is thus Christ's own. He dispenses, gives it ( δίδωσιν ), in its fullness. Hence Jesus said, later, of the Spirit of truth, “He shall glorify Me, for He shall receive of mine, and shall show it unto you. All things that the Father hath are mine; therefore said I that He shall take of mine and shall show it unto you” (John 16:14, John 16:15). -DIVIDER-
-DIVIDER-
[source]

John 18:10 Having a sword [εχων μαχαιραν]
It was unlawful to carry a weapon on a feast-day, but Peter had become alarmed at Christ‘s words about his peril. They had two swords or knives in the possession of the eleven according to Luke (Luke 22:38). After the treacherous kiss of Judas (on the hand or the cheek?) the disciples asked: “Lord, shall we smite with the sword?” (Luke 22:49). Apparently before Jesus could answer Peter with his usual impulsiveness jerked out For ωταριον — ōtarion diminutive of ους — ous see Mark 14:47 (only other N.T. example), another diminutive ωτιον — ōtion in Matthew 26:51 (Mark 14:47; Luke 22:51). [source]
John 18:12 The chief captain [ο χιλιαρχος]
They actually had the Roman commander of the cohort along (cf. Acts 21:31), not mentioned before. Seized Second aorist active of συλλαμβανω — sullambanō old verb to grasp together, to arrest (technical word) in the Synoptics in this context (Mark 14:48; Matthew 26:55), here alone in John. Bound First aorist active indicative of δεω — deō to bind. As a matter of course, with the hands behind his back, but with no warrant in law and with no charge against him. To Annas first Ex-high priest and father-in-law Genitive of time. [source]
John 1:38 Turned [στραπεις]
Second aorist passive participle of στρεπω — strephō vividly picturing the sudden act of Jesus on hearing their steps behind him. Beheld First aorist middle participle of τεαομαι — theaomai (John 1:32). Both participles here express antecedent action to λεγει — legei (saith). Following Present active participle of ακολουτεω — akoloutheō (John 1:37). It was Christ‘s first experience of this kind and the two came from the Baptist to Jesus. What seek ye? Not “whom” Aramaic title for “Teacher” which John here translates by Διδασκαλε — Didaskale as he is writing late and for general readers. Luke, a Greek Christian, does not use it, but John recalls his first use of this term to Jesus and explains it. Matthew has it only in the greeting of Judas to the Master (Matthew 26:25, Matthew 26:49) and Mark once by Judas (Mark 14:45) and twice by Peter (Mark 9:5; Mark 11:21). John‘s Gospel has the disciples at first addressing Jesus by Rabbi while others address him by Κυριε — Kurie (Lord or Sir) as in John 4:11, John 4:49; John 5:7. Peter uses Κυριε — Kurie in John 6:68. In the end the disciples usually say Κυριε — Kurie (John 13:6, John 13:25, etc.), but Mary Magdalene says αββουνει — Rabbounei (John 20:16). Being interpreted Present passive participle of μετερμηνευω — methermēneuō late compound of μετα — meta and ερμηνευω — hermēneuō to explain (John 1:42), old word from ερμες — Hermes the god of speech (hermeneutics). John often explains Aramaic words (John 1:38, John 1:41, John 1:42; John 4:25; John 9:7, etc.). Where abidest thou? They wished a place for quiet converse with Jesus. [source]
John 12:23 The hour is come [εληλυτεν η ωρα]
The predestined hour, seen from the start (John 2:4), mentioned by John (John 7:30; John 8:20) as not yet come and later as known by Jesus as come (John 13:1), twice again used by Jesus as already come (in the prayer of Jesus, John 17:1; Mark 14:41, just before the betrayal in the Garden). The request from the Greeks for this interview stirs the heart of Jesus to its depths. That the Son of man should be glorified Purpose clause with ινα — hina (not in the sense of οτε — hote when) and the first aorist passive subjunctive of δοχαζω — doxazō same sense as in John 12:16, John 13:31. The Cross must come before Greeks can really come to Jesus with understanding. But this request shows that interest in Jesus now extends beyond the Jewish circles. [source]
John 18:3 The band of soldiers [την σπειραν]
No word for “of soldiers” in the Greek, but the Latin spira (roll or ball) was used for a military cohort (Polybius 11, 23, 1) as in Matthew 27:27; Acts 10:1, etc., here for a small band secured from the Tower of Antonia. The Synoptics do not mention the soldiers, but only the “officers” as here Dramatic historical present middle indicative. With lanterns and torches Both old words, πανος — phanos only here in N.T., λαμπας — lampas an oil lamp (Matthew 25:1). It was full moon, but Judas took no chances for it may have been cloudy and there were dark places by the walls and under the olive trees. Μετα — Meta is accompanied with and weapons Mark (Mark 14:43) mentions “swords and staves.” Probably the temple guard had weapons as well as the soldiers. [source]
John 18:20 Openly [παρρησιαι]
As already shown (John 7:4; John 8:26; John 10:24, John 10:39; John 16:25, John 16:29. See John 7:4 for same contrast between εν παρρησιαι — en parrēsiāi and εν κρυπτωι — en kruptōi I ever taught Constative aorist active indicative. For the temple teaching see John 2:19; John 7:14, John 7:28; John 8:20, John 19:23; Mark 14:49 and John 6:59 for the synagogue teaching (often in the Synoptics). Examples of private teaching are Nicodemus (John 3) and the woman of Samaria (John 4). Jesus ignores the sneer at his disciples, but challenges the inquiry about his teaching as needless. [source]
Acts 16:27 Drew his sword [σπασαμενος την μαχαιραν]
First aorist middle participle of σπαω — spaō to draw, as in Mark 14:47, drawing his own sword himself. Our word spasm from this old word. [source]
Acts 16:27 Open [ανεωιγμενος]
Perfect passive participle with double reduplication in predicate position, standing open. Drew his sword (σπασαμενος την μαχαιραν — spasamenos tēn machairan). First aorist middle participle of σπαω — spaō to draw, as in Mark 14:47, drawing his own sword himself. Our word spasm from this old word. Was about Imperfect active of μελλω — mellō with both syllabic and temporal augment and followed here by present infinitive. He was on the point of committing suicide as Brutus had done near here. Stoicism had made suicide popular as the escape from trouble like the Japanese harikari. Had escaped (εκπεπευγεναι — ekpepheugenai). Second perfect active infinitive of εκπευγω — ekpheugō old verb with perfective force of εκ — ek to flee out, to get clean away. This infinitive and accusative of general reference is due to indirect discourse after νομιζων — nomizōn Probably the prisoners were so panic stricken by the earthquake that they did not rally to the possibility of escape before the jailor awoke. He was responsible for the prisoners with his life (Acts 12:19; Acts 27:42). [source]
Colossians 3:14 Which is [ο εστιν]
Neuter singular of the relative and not feminine like αγαπη — agapē (the antecedent) nor masculine like συνδεσμος — sundesmos in the predicate. However, there are similar examples of ο εστιν — ho estin in the sense of quod est (id est), “that is,” in Mark 14:42; Mark 15:42, without agreement in gender and number. So also Ephesians 5:5 where ο εστιν — ho estin = “which thing.” [source]
Colossians 3:14 Put on love [την αγαπην]
See Luke 3:20. The verb has to be supplied Neuter singular of the relative and not feminine like αγαπη — agapē (the antecedent) nor masculine like συνδεσμος — sundesmos in the predicate. However, there are similar examples of ο εστιν — ho estin in the sense of quod est (id est), “that is,” in Mark 14:42; Mark 15:42, without agreement in gender and number. So also Ephesians 5:5 where ο εστιν — ho estin = “which thing.” The bond of perfectness See note on Colossians 2:19 for συνδεσμος — sundesmos Here it is apparently the girdle that holds the various garments together. The genitive (τελειοτητος — teleiotētos) is probably that of apposition with the girdle of love. In a succinct way Paul has here put the idea about love set forth so wonderfully in 1 Corinthians 13:1-13. [source]
1 Timothy 6:9 Perdition [ἀπώλειαν]
It is unsafe to distinguish between ὄλεθρος destructionin general, and ἀπώλεια as pointing mainly to destruction of the soul. Ἁπώλεια sometimes of spiritual destruction, as Philemon 1:28; but also of destruction and waste in general, as Mark 14:4; Acts 8:20. One is reminded of Virgil, Aen. iii. 56:“Quid non mortalia pectora cogis,Auri sacra fames?” [source]
2 Timothy 4:8 Henceforth [λοιπὸν]
Lit. as to what remains. Λοιπὸν or τὸ λοιπὸν either finally, as 2 Corinthians 13:11; or henceforth as here, Mark 14:41; 1 Corinthians 7:29, Hebrews 10:13: or for the rest, besides, as 1 Thessalonians 4:1(note); 2 Thessalonians 3:1. [source]

What do the individual words in Mark 14:4 mean?

Were now some indignant within themselves To what the waste this of the fragrant oil has been made
Ἦσαν δέ τινες ἀγανακτοῦντες πρὸς ἑαυτούς Εἰς τί ἀπώλεια αὕτη τοῦ μύρου γέγονεν

δέ  now 
Parse: Conjunction
Root: δέ  
Sense: but, moreover, and, etc.
τινες  some 
Parse: Interrogative / Indefinite Pronoun, Nominative Masculine Plural
Root: τὶς  
Sense: a certain, a certain one.
ἀγανακτοῦντες  indignant 
Parse: Verb, Present Participle Active, Nominative Masculine Plural
Root: ἀγανακτέω  
Sense: to be indignant, moved with indignation, be very displeased.
πρὸς  within 
Parse: Preposition
Root: πρός  
Sense: to the advantage of.
ἑαυτούς  themselves 
Parse: Reflexive Pronoun, Accusative Masculine 3rd Person Plural
Root: ἑαυτοῦ  
Sense: himself, herself, itself, themselves.
ἀπώλεια  waste 
Parse: Noun, Nominative Feminine Singular
Root: ἀπώλεια  
Sense: destroying, utter destruction.
αὕτη  this 
Parse: Demonstrative Pronoun, Nominative Feminine Singular
Root: οὗτος  
Sense: this.
τοῦ  of  the 
Parse: Article, Genitive Neuter Singular
Root:  
Sense: this, that, these, etc.
μύρου  fragrant  oil 
Parse: Noun, Genitive Neuter Singular
Root: μύρον  
Sense: ointment.
γέγονεν  has  been  made 
Parse: Verb, Perfect Indicative Active, 3rd Person Singular
Root: γίνομαι  
Sense: to become, i.