KJV: For it might have been sold for more than three hundred pence, and have been given to the poor. And they murmured against her.
YLT: for this could have been sold for more than three hundred denaries, and given to the poor;' and they were murmuring at her.
Darby: for this ointment could have been sold for more than three hundred denarii and given to the poor. And they spoke very angrily at her.
ASV: For this ointment might have been sold for above three hundred shillings, and given to the poor. And they murmured against her.
| ἠδύνατο | Could |
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Parse: Verb, Imperfect Indicative Middle or Passive, 3rd Person Singular Root: δύναμαι Sense: to be able, have power whether by virtue of one’s own ability and resources, or of a state of mind, or through favourable circumstances, or by permission of law or custom. |
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| τοῦτο | this |
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Parse: Demonstrative Pronoun, Nominative Neuter Singular Root: οὗτος Sense: this. |
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| τὸ | - |
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Parse: Article, Nominative Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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| μύρον | fragrant oil |
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Parse: Noun, Nominative Neuter Singular Root: μύρον Sense: ointment. |
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| πραθῆναι | to have been sold |
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Parse: Verb, Aorist Infinitive Passive Root: πιπράσκω Sense: to sell. |
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| ἐπάνω | for above |
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Parse: Preposition Root: ἐπάνω Sense: above. |
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| δηναρίων | denarii |
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Parse: Noun, Genitive Neuter Plural Root: δηνάριον Sense: A Roman silver coin in NT time. |
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| τριακοσίων | three hundred |
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Parse: Adjective, Genitive Neuter Plural Root: τριακόσιοι Sense: three hundred. |
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| δοθῆναι | to have been given |
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Parse: Verb, Aorist Infinitive Passive Root: διδῶ Sense: to give. |
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| τοῖς | to the |
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Parse: Article, Dative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| πτωχοῖς | poor |
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Parse: Adjective, Dative Masculine Plural Root: πτωχός Sense: reduced to beggary, begging, asking alms. |
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| ἐνεβριμῶντο | they were grumbling |
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Parse: Verb, Imperfect Indicative Middle or Passive, 3rd Person Plural Root: βριμάομαι Sense: to charge with earnest admonition, sternly to charge, threatened to enjoin. |
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| αὐτῇ | at her |
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Parse: Personal / Possessive Pronoun, Dative Feminine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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Greek Commentary for Mark 14:5
Matthew has “for much” while John 12:5 has “for three hundred pence.” The use of “far above” may be a detail from Peter‘s memory of Judas‘ objection whose name in this connection is preserved in John 12:4. [source]
Imperfect tense of this striking word used of the snorting of horses and seen already in Mark 1:43; John 11:38. It occurs in the lxx in the sense of anger as here (Daniel 11:30). Judas made the complaint against Mary of Bethany, but all the apostles joined in the chorus of criticism of the wasteful extravagance. [source]
See on Mark 1:43. [source]
Reverse Greek Commentary Search for Mark 14:5
Rev., stand up. Come forward as witnesses. Compare Mark 14:57. There is no reference to rising from the dead. Similarlyshall rise up, Matthew 12:42. Compare Matthew 11:11; Matthew 24:11. [source]
What he had said (John 2:19) referred to the temple of his body which they were to destroy (and did) and which he would raise again in three days as he did. It was a pitiful perversion of what Jesus had said and even so the two witnesses disagreed in their misrepresentation (Mark 14:59). [source]
A difficult word, compound of ενεβριμησατο en and ενεβριμητη brimaomai (to be moved with anger). It is used of horses snorting (Aeschylus, Theb. 461), of men fretting or being angry (Daniel 11:30). Allen notes that it occurs twice in Mark (Mark 1:43; Mark 14:5) when Matthew omits it. It is found only here in Matthew. John has it twice in a different sense (John 11:33 with απεκριτη en heautōi). Here and in Mark 1:32 it has the notion of commanding sternly, a sense unknown to ancient writers. Most manuscripts have the middle ορατε μηδεις γινωσκετω enebrimēsato but Aleph and B have the passive enebrimēthē which Westcott and Hort accept, but without the passive sense (cf. apekrithē). “The word describes rather a rush of deep feeling which in the synoptic passages showed itself in a vehement injunctive and in John 11:33 in look and manner” (McNeile). Bruce translates Euthymius Zigabenus on Mark 1:32: “Looked severely, contracting His eyebrows, and shaking His head at them as they are wont to do who wish to make sure that secrets will be kept.” “See to it, let no one know it” Note elliptical change of persons and number in the two imperatives. [source]
Only in Mark. Luke 5:14 has παρηγγειλεν parēggeilen (commanded). Mark‘s word occurs also in Mark 14:5 and in Matthew 9:30 and John 11:38. See note on Matthew 9:30. It is a strong word for the snorting of a horse and expresses powerful emotion as Jesus stood here face to face with leprosy, itself a symbol of sin and all its train of evils. The command to report to the priests was in accord with the Mosaic regulations and the prohibition against talking about it was to allay excitement and to avoid needless opposition to Christ. [source]
Note imperfects in these verses (Mark 14:55-57) to indicate repeated failures. [source]
. No two witnesses bore joint testimony to justify a capital sentence according to the law (Deuteronomy 19:15). Note imperfects in these verses (Mark 14:55-57) to indicate repeated failures. [source]
Mark mentions this fact about Peter twice (Mark 14:54, Mark 14:67) as does John (John 18:18, John 18:25). He was twice beside the fire. It is quite difficult to relate clearly the three denials as told in the Four Gospels. Each time several may have joined in, both maids and men. [source]
In Mark alone. An old Greek word. The negative form αχειροποιητον acheiropoiēton here occurs elsewhere only in 2 Corinthians 5:1; Colossians 2:11. In Hebrews 9:11 the negative ου ou is used with the positive form. It is possible that a real λογιον logion of Jesus underlies the perversion of it here. Mark and Matthew do not quote the witnesses precisely alike. Perhaps they quoted Jesus differently and therein is shown part of the disagreement, for Mark adds Mark 14:59 (not in Matthew). “And not even so did their witness agree together,” repeating the point of Mark 14:57. Swete observes that Jesus, as a matter of fact, did do what he is quoted as saying in Mark: “He said what the event has proved to be true; His death destroyed the old order, and His resurrection created the new.” But these witnesses did not mean that by what they said. The only saying of Jesus at all like this preserved to us is that in John 2:19, when he referred not to the temple in Jerusalem, but to the temple of his body, though no one understood it at the time. [source]
See on Mark 14:51; and compare Luke 16:19. [source]
Or court. See on Mark 14:54. [source]
See on Mark 14:54. [source]
The light itself as distinguished from λύχνος ,a lamp, which the A. V. often unfortunately renders light. See on Mark 14:54. [source]
Luke alone mentions “the house.” Though it is implied in Mark 14:53; Matthew 26:57. [source]
Imperfect, was following, as Matthew 26:58; John 18:15. Curiously Mark 14:54 has the aorist. [source]
Used only by John, if Luke 24:12is rejected, as by some editors. The Synoptists all have σινδών , linen cloth. See on Mark 14:51. Matthew and Luke have ἐντύλιξεν , rolled or wrapped, and Mark ἐνείλησεν , wound, instead of John's ἔδησαν bound With the spicesSpread over the sheet or bandages in which the body was wrapped. [source]
See on Mark 1:43. The word for groaned occurs three times elsewhere: Matthew 9:30; Mark 1:43; Mark 14:5. In every case it expresses a charge, or remonstrance, accompanied with a feeling of displeasure. On this passage there are two lines of interpretation, both of them assuming the meaning just stated. (1) Τῷ πνευ.ματι , the spirit, is regarded as the object of Jesus' inward charge or remonstrance. This is explained variously: as that Jesus sternly rebuked the natural shrinking of His human spirit, and summoned it to the decisive conflict with death; or that He checked its impulse to put forth His divine energy at once. (2) Takes in the spirit, as representing the sphere of feeling, as John 13:21; Mark 8:12; Luke 10:21. Some explain the feeling as indignation at the hypocritical mourning of the Jews, or at their unbelief and the sisters' misapprehension; others as indignation at the temporary triumph of Satan, who had the power of death. The interpretation which explains τῷ πνεύματι as the sphere of feeling is to be preferred. Comp. John 11:38, in himself. The nature of the particular emotion of Jesus must remain largely a matter of conjecture. Rev. renders, in margin, was moved with indignation in the spirit. [source]
Proleptic position of “Jesus,” “Jesus therefore when he saw.” She was weeping at the feet of Jesus, not at the tomb. And the Jews also weeping Mary‘s weeping was genuine, that of the Jews was partly perfunctory and professional and probably actual “wailing” as the verb κλαιω klaiō can mean. Κλαιω Klaiō is joined with αλαλαζω alalazō in Mark 5:38, with ολολυζω ololuzō in James 5:1, with τορυβεω thorubeō in Mark 5:39, with πεντεω pentheō in Mark 16:10. It was an incongruous combination. He groaned in the spirit First aorist middle indicative of εμβριμαομαι embrimaomai old verb (from εν en and βριμη brimē strength) to snort with anger like a horse. It occurs in the lxx (Dan 11:30) for violent displeasure. The notion of indignation is present in the other examples of the word in the N.T. (Mark 1:43; Mark 14:5; Matthew 9:30). So it seems best to see that sense here and in John 11:38. The presence of these Jews, the grief of Mary, Christ‘s own concern, the problem of the raising of Lazarus - all greatly agitated the spirit of Jesus (locative case τωι πνευματι tōi pneumati). He struggled for self-control. Was troubled First aorist active indicative of ταρασσω tarassō old verb to disturb, to agitate, with the reflexive pronoun, “he agitated himself” (not passive voice, not middle). “His sympathy with the weeping sister and the wailing crowd caused this deep emotion” (Dods). Some indignation at the loud wailing would only add to the agitation of Jesus. [source]
First aorist passive indicative of πιπρασκω pipraskō old verb to sell (Matthew 13:46). For three hundred pence Genitive of price. Same item in Mark 14:5, while in Matthew 26:9 it is simply “for much” But all three have “given to the poor” First aorist passive indicative of διδωμι didōmi with dative case πτωχοις ptōchois (note absence of the article, poor people), real beggars, mendicants (Matthew 19:21; Luke 14:13). But only John singles out Judas as the one who made the protest against this waste of money while Mark says that “some” had indignation and Matthew has it that “the disciples” had indignation. Clearly Judas was the spokesman for the group who chimed in and agreed with his protest. The amount here spent by Mary (ten guineas) would equal a day labourer‘s wages for a year (Dods). [source]
Dramatic historical present of αγω agō plural “they” for the Sanhedrists (Luke 23:1). John gives no details of the trial before the Sanhedrin (only the fact, John 18:24, John 18:28) when Caiaphas presided, either the informal meeting at night (Mark 14:53, Mark 14:55-65; Matthew 26:57, Matthew 26:59-68; Luke 22:54, Luke 22:63-65) or the formal ratification meeting after dawn (Mark 15:1; Matthew 27:1; Luke 22:66-71), but he gives much new material of the trial before Pilate (John 18:28-38). Into the palace For the history and meaning of this interesting Latin word, praetorium, see note on Matthew 27:27; note on Acts 23:35; and note on Philemon 1:13. Here it is probably the magnificent palace in Jerusalem built by Herod the Great for himself and occupied by the Roman Procurator (governor) when in the city. There was also one in Caesarea (Acts 23:35). Herod‘s palace in Jerusalem was on the Hill of Zion in the western part of the upper city. There is something to be said for the Castle of Antonia, north of the temple area, as the location of Pilate‘s residence in Jerusalem. Early Technically the fourth watch (3 a.m. to 6 a.m.). There were two violations of Jewish legal procedure (holding the trial for a capital case at night, passing condemnation on the same day of the trial). Besides, the Sanhedrin no longer had the power of death. A Roman court could meet any time after sunrise. John (John 19:14) says it was “about the sixth hour” when Pilate condemned Jesus. That they might not be defiled Purpose clause with ινα μη hina mē and first aorist passive subjunctive of μιαινω miainō to stain, to defile. For Jewish scruples about entering the house of a Gentile see Acts 10:28; Acts 11:3. But might eat the passover Second aorist active subjunctive of the defective verb εστιω esthiō to eat. This phrase may mean to eat the passover meal as in Matthew 27:17 (Mark 14:12, Mark 14:14; Luke 22:11, Luke 22:15), but it does not have to mean that. In 2 Chronicles 30:22 we read: “And they did eat the festival seven days” when the paschal festival is meant, not the paschal lamb or the paschal supper. There are eight other examples of πασχα pascha in John‘s Gospel and in all of them the feast is meant, not the supper. If we follow John‘s use of the word, it is the feast here, not the meal of John 13:2 which was the regular passover meal. This interpretation keeps John in harmony with the Synoptics. [source]
First aorist passive indicative of εγειρω egeirō to raise up. And not at first then, but only slowly after the disciples themselves were convinced. Then “they believed the Scripture” They “believed” again. Dative case γραπηι graphēi Probably Psalm 16:10 is meant (Acts 2:31; Acts 13:35). And the word which Jesus had said Dative case λογωι logōi also, but ον hon (relative) is not attracted to the dative. Clearly then John interprets Jesus to have a parabolic reference to his death and resurrection by his language in John 2:19. There are those who bluntly say that John was mistaken. I prefer to say that these scholars are mistaken. Even Bernard considers it “hardly possible” that John interprets Jesus rightly in John 1:21. “Had he meant that, He would have spoken with less ambiguity.” But how do we know that Jesus wished to be understood clearly at this time? Certainly no one understood Christ when he spoke the words. The language of Jesus is recalled and perverted at his trial as “I will destroy” (Mark 14:58), “I can destroy” (Matthew 26:61), neither of which he said. [source]
No word here for “houses” or “temples” in correct text Literally, “In things made with hands” It occurs in Mark 14:58 of the temple and of the sanctuary of Moab (Isaiah 16:12). It occurs also in Acts 7:24; Hebrews 9:11, Hebrews 9:24; Ephesians 2:11. Common in the old Greek. The prophet (ο προπητης ho prophētēs). Isaiah 66:1. Isaiah taught plainly that heaven is God‘s throne. [source]
Another Mary (the others were Mary the mother of Jesus, Mary of Bethany, Mary Magdalene, Mary wife of Cleopas, Mary the mother of James and Joses). She may have been a widow and was possessed of some means since her house was large enough to hold the large group of disciples there. Barnabas, cousin of John Mark her son (Colossians 4:10), was also a man of property or had been (Acts 4:36.). It is probable that the disciples had been in the habit of meeting in her house, a fact known to Peter and he was evidently fond of John Mark whom he afterwards calls “my son” (1 Peter 5:13) and whom he had met here. The upper room of Acts 1:13 may have been in Mary‘s house and Mark may have been the man bearing a pitcher of water (Luke 22:10) and the young man who fled in the Garden of Gethsemane (Mark 14:51.). There was a gate and portress here as in the house of the highpriest (John 18:16). Peter knew where to go and even at this early hour hoped to find some of the disciples. Mary is one of the many mothers who have become famous by reason of their sons, though she was undoubtedly a woman of high character herself. Were gathered together and were praying (ησαν συνητροισμενοι και προσευχομενοι ēsan sunēthroisōmenoi kai proseuchomenoi). Note difference in the tenses, one periphrastic past perfect passive (συνατροιζω sunathroizō old verb, in the N.T. here only and Acts 19:25 and the uncompounded τροιζω throizō in Luke 24:33) and the periphrastic imperfect. The praying apparently had been going on all night and a large number (many, ικανοι hikanoi) of the disciples were there. One recalls the time when they had gathered to pray (Acts 4:31) after Peter had told the disciples of the threats of the Sanhedrin (Acts 4:23). God had rescued Peter then. Would he let him be put to death now as James had been? [source]
Rather, “If our earthly (see note on 1 Corinthians 15:40 for επιγειος epigeios) house of the tent Present indicative. We possess the title to it now by faith. “Faith is the title-deed (υποστασις hupostasis) to things hoped for” (Hebrews 11:7). A building from God This οικοδομη oikodomē (found in Aristotle, Plutarch, lxx, etc., and papyri, though condemned by Atticists) is more substantial than the σκηνος skēnos Not made with hands (αχειροποιητον acheiropoiēton). Found first in Mark 14:58 in charge against Jesus before the Sanhedrin (both the common verbal χειροποιητον cheiropoiēton and the newly made vernacular αχειροποιητον acheiropoiēton same verbal with α a privative). Elsewhere only here and Colossians 2:11. Spiritual, eternal home. [source]
This οικοδομη oikodomē (found in Aristotle, Plutarch, lxx, etc., and papyri, though condemned by Atticists) is more substantial than the σκηνος skēnos Not made with hands (αχειροποιητον acheiropoiēton). Found first in Mark 14:58 in charge against Jesus before the Sanhedrin (both the common verbal χειροποιητον cheiropoiēton and the newly made vernacular αχειροποιητον acheiropoiēton same verbal with α a privative). Elsewhere only here and Colossians 2:11. Spiritual, eternal home. [source]
Found first in Mark 14:58 in charge against Jesus before the Sanhedrin (both the common verbal χειροποιητον cheiropoiēton and the newly made vernacular αχειροποιητον acheiropoiēton same verbal with α a privative). Elsewhere only here and Colossians 2:11. Spiritual, eternal home. [source]
No verb is expressed, but in Ephesians 2:12 Paul repeats οτι εν τωι καιρωι εκεινωι hoti en tōi kairōi ekeinōi (for ποτε pote) “that at that time” and inserts ητε ēte (ye were). Uncircumcision (ακροβυστια akrobustia), circumcision (περιτομης peritomēs). The abstract words are used to describe Gentiles and Jews as in Galatians 5:6; Romans 2:27. Made by hands Agreeing with περιτομης peritomēs Verbal (Mark 14:58) from χειροποιεω cheiropoieō like αχειροποιητος acheiropoiētos in Colossians 2:11. [source]
Agreeing with περιτομης peritomēs Verbal (Mark 14:58) from χειροποιεω cheiropoieō like αχειροποιητος acheiropoiētos in Colossians 2:11. [source]
Compare Mark 14:58; 2 Corinthians 5:1. In allusion to the literal circumcision insisted on by the false teachers. [source]
This late and rare negative compound verbal occurs only in the N.T. (Mark 14:58; 2 Corinthians 5:1; Colossians 2:11) by merely adding α a privative to the old verbal χειροποιητος cheiropoiētos (Acts 7:48; Ephesians 2:11), possibly first in Mark 14:58 where both words occur concerning the temple. In 2 Corinthians 5:1 the reference is to the resurrection body. The feminine form of this compound adjective is the same as the masculine. In the putting off (εν τηι απεκδυσει en tēi apekdusei). As if an old garment (the fleshly body). From απεκδυομαι apekduomai (Colossians 2:15, possibly also coined by Paul) and occurring nowhere else so far as known. The word is made in a perfectly normal way by the perfective use of the two Greek prepositions (απο εκ apoτου Χριστου ek), “a resource available for and generally used by any real thinker writing Greek” (Moulton and Milligan, Vocabulary). Paul had as much right to mint a Greek compound as any one and surely no one ever had more ideas to express and more power in doing it. Of Christ Specifying genitive, the kind of circumcision that belongs to Christ, that of the heart. [source]
Second aorist middle participle of παραγινομαι paraginomai This is the great historic event that is the crux of history. “Christ came on the scene, and all was changed” (Moffatt). Of the good things to come But B D read γενομενων genomenōn (that are come). It is a nice question which is the true text. Both aspects are true, for Christ is High Priest of good things that have already come as well as of the glorious future of hope. Westcott prefers γενομενων genomenōn Moffatt μελλοντων mellontōn Through the greater and more perfect tabernacle Probably the instrumental use of δια dia (2 Corinthians 2:4; Romans 2:27; Romans 14:20) as accompaniment, not the local idea (Hebrews 4:14; Hebrews 10:20). Christ as High Priest employed in his work the heavenly tabernacle (Hebrews 8:2) after which the earthly was patterned (Hebrews 9:24). Not made with hands Old compound verbal for which see Mark 14:58; Acts 7:48; Acts 17:24. Cf. Hebrews 8:2. Here in the predicate position. Not of this creation Explanation of ου χιεροποιητου ou chieropoiētou For κτισις ktisis see 2 Corinthians 5:17; Romans 8:19. For the idea see 2 Corinthians 4:18; Hebrews 8:2. This greater and more perfect tabernacle is heaven itself (Hebrews 9:24). [source]