Mark 14:3

Mark 14:3 in Multiple Translations

Berean Standard Bible BSB

While Jesus was in Bethany reclining at the table in the home of Simon the Leper, a woman came with an alabaster jar of expensive perfume, made of pure nard. She broke open the jar and poured it on Jesus’ head.

King James Version 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.

American Standard Version 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.

Bible in Basic English BBE

And while he was in Bethany in the house of Simon the leper, seated at table, there came a woman with a bottle of perfumed oil of great price; and when the bottle was broken she put the perfume on his head.

Free Bible Version FBV

Meanwhile Jesus was in Bethany, eating a meal at Simon the leper's home. A woman came in with an alabaster jar of very expensive pure nard perfume. She broke the jar open and poured the perfume on Jesus' head.

Geneva Bible 1599 GNV

And when hee was in Bethania in the house of Simon the leper, as he sate at table, there came a woman hauing a boxe of oyntment of spikenarde, very costly, and shee brake the boxe, and powred it on his head.

Young's Literal Translation 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;

World English Bible WEB

While he was at Bethany, in the house of Simon the leper, as he sat at the table, a woman came having an alabaster jar of ointment of pure nard—very costly. She broke the jar and poured it over his head.

Noah Webster Bible WBS

And being in Bethany, in the house of Simon the leper, as he sat at table, there came a woman having an alabaster box of ointment of spikenard, very precious; and she broke the box, and poured it on his head.

Douay-Rheims 1899 DRV

And when he was in Bethania, in the house of Simon the leper, and was at meat, there came a woman having an alabaster box of ointment of precious spikenard: and breaking the alabaster box, she poured it out upon his head.

Translation for Translators T4T

Jesus was at Bethany town in the house of Simon, whom Jesus had healed from leprosy. While they were eating, a woman came to him. She was carrying a stone jar that contained expensive fragrant perfume called nard. She opened the jar and then she poured the perfume on Jesus’ head.

Plain English Version PEV

At the time, Jesus was at the town called Bethany. A man lived there that used to have a skin sickness, but then he got better. His name was Simon. Jesus went to Simon’s house, and he was eating dinner there. A woman came into the house with some special perfume in a pretty bottle. That perfume smelled really good and it cost a lot of money. She opened the bottle and poured the perfume on Jesus’s head.

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Berean Amplified Bible — Mark 14:3

BAB

Word Study

Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.

Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

Mark 14:3 Interlinear (Deep Study)

BIB

GRK και οντος αυτου εν βηθανια εν τη οικια σιμωνος του λεπρου κατακειμενου αυτου ηλθεν γυνη εχουσα αλαβαστρον μυρου ναρδου πιστικης πολυτελους και συντριψασα το αλαβαστρον κατεχεεν αυτου κατα της κεφαλης

και kai G2532 and Conj

οντος eimi G1510 to be Verb-PAP-GSM

αυτου autos G846 it/s/he Pron-GSM

εν en G1722 in/on/among Prep

βηθανια Bēthania G963 Bethany Noun-DSF

εν en G1722 in/on/among Prep

τη ho G3588 the/this/who Art-DSF

οικια oikia G3614 home Noun-DSF

σιμωνος Simōn G4613 Simon Noun-GSM

του ho G3588 the/this/who Art-GSM

λεπρου lepros G3015 leprous Adj-GSM

κατακειμενου katakeimai G2621 to recline Verb-PNP-GSM

αυτου autos G846 it/s/he Pron-GSM

ηλθεν erchomai G2064 to come/go Verb-2AAI-3S

γυνη gunē G1135 woman Noun-NSF

εχουσα echō G2192 to have/be Verb-PAP-NSF

αλαβαστρον alabastron G211 jar Noun-ASN

μυρου muron G3464 ointment Noun-GSN

ναρδου nardos G3487 nard Noun-GSF

πιστικης pistikos G4101 pure Adj-GSF

πολυτελους polutelēs G4185 valuable Adj-GSF

και kai G2532 and Conj

συντριψασα suntribō G4937 to break Verb-AAP-NSF

το ho G3588 the/this/who Art-ASN

αλαβαστρον alabastron G211 jar Noun-ASN

κατεχεεν katacheō G2708 to pour Verb-AAI-3S

αυτου autos G846 it/s/he Pron-GSN

κατα kata G2596 according to Prep

της ho G3588 the/this/who Art-GSF

κεφαλης kephalē G2776 head Noun-GSF

Greek Word Study

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Greek Word Reference — Mark 14:3

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

οντος eimi G1510 "to be" Verb-PAP-GSM

To be or exist, a basic verb used to describe something or someone, like God saying 'I am' in John 8:58.

Definition: εἰμί, with various uses and significations, like the English verb to be. __I. As substantive verb. __1. Of persons and things, to be, exist: Act.17:28, Jhn.1:1, 8:58, 17:5, al; ὁ ὢν καὶ ὁ ἦν (for past ptcp.), Rev.1:4, 8, 4:8, 11:17, 16:5 (see Swete, Ap., 5; M, Pr., 228); τὰ (μὴ) ὄντα, Rom.4:17, 1Co.1:28. __2. Of times, events, etc., to be, happen, take place: Mat.24:3, Mrk.14:2, 15:42, Luk.21:23, Jhn.4:6, 23, 5:10, al. __3. to be present, be in a place, have come: Mat.2:13, 15, Mrk.1:45, 5:21, 15:40, Luk.1:80, 5:29, Jhn.7:30, al.; before εἰς, Mrk.2:1; before ἐκ, (ἐξ), Mat.1:20, 21:25, Mrk.11:30, Jhn.3:31, al. __4. Impers., ἔστι, ἦν, etc.; __(a) there is (Fr. il y a), was, etc.: Mat.16:28, Luk.16:19, Jhn.3:1, 5:2, Rom.3:10, al.; with dative (of the possessor; Bl., §37, 3), Mat.16:22, Luk.1:7, Jhn.18.10, Rom.9:2, al.; ἔστιν ὅς, ὅστις (chiefly in pl), Mat.16:28, 19:2, Mrk.9:1, al.; __(b) with inf., = ἔξεστιν (which see), it is possible: Heb.9:5, 1Co.11:20, RV (but see ICC, in l.). __II. As copula uniting subject and predicate. __1. Expressing simply identity or equivalence: Mat.5:13, 14:15, Luk.1:18, 19, Jhn.1:1, 4:19, Rev.3:9, al. mult. __2. Explicative, as in parable, figure, type, etc.: Mat.13:19, 1Co.9:2, 10:4, 11:25, Gal.4:24, Rev.17:15, al.; ταῦτ᾽ ἔστιν, Mat.27:46, Mrk.7:2, Rom.7:18 al.; ὅ ἐστιν, Mrk.3:17, Col.1:24, Heb.7:2, al.; akin to this is the sacramental usage: Mat.26:26-28, Mrk.14:22, 24, Luk.22:19, 1Co.11:24 (see ICC on Mk, I Co, ll. with; DB, iii, 148 f.). __3. C. genitive: qual., etc., Mrk.5:42, Luk.3:23, 1Co.14:33, Heb.12:11, al.; part., 1Ti.1:20, 2Ti.1:15; poss., Mat.5:3, 10, Mrk.12:7, Luk.4:7; of service or partisanship, Rom.8:9, 1Co.1:12, 2Co.10:7, 2Ti.2:19. __4. C. dative (BL, §37, 3): Act.1:8, 9:15, Rom.4:12, 1Co.1:18, 2:14, Rev.21:7, al. __5. C. ptcp., as a periphrasis for the simple verb (Bl., §62, 1, 2; M, Pr., 225 ff.); __(a) with ptcp. pf. (cl.): Mat.10:30, Luk.9:32, Jhn.3:24, Act.21:35, 1Co.15:19, al; __(b) with ptcp. pr. (esp. in impf., as in Heb. and Aram.; Dalman, Words, 35 f.), Mat.7:29, Mrk.1:22, Luk.4:31, 14:1, Act.1:10, al. mult., id. for imper. (M, Pr., 180f., 182f.), with ellipsis of εἰμί, Rom.12:9, 10, Heb.13:5, al.; __(with) with ptcp. aor. (cl), Luk.23:9. __6. Seq. εἰς (cf. Heb. הָיָה לְ), a vernac. usage (M, Pr., 71): Mat.19:5, Mrk.10:8, Heb.8:10, al. __7. C. adv.: Mat.19:20, Mrk.4:26, Luk.18:11, al. __8. Ellipses; __(a) of the copula (Bl., §30, 3): Mat.8:29, 24:32, Jhn.21:22, 23, Heb.6:4, al.; __(b) of the predicate: ἐγώ εἰμί, Mat.14:27, Mrk.6:50, al.; absol. (cf. Deu.32:39; אֲנִי הוּא), Mrk.13:6, Jhn.4:26, al. (cf. ἄπ-, ἔν-, πάρ-, συμ-πάρ-, σύν-ειμι). (AS)

Usage: Occurs in 2123 NT verses. KJV: am, have been, X it is I, was See also: 1 Corinthians 1:2; 1 Corinthians 13:2; 1 Peter 1:6.

αυτου autos G846 "it/s/he" Pron-GSM

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

Definition: αὐτός, -ή, -ό, determinative pron., in late Gk. much more frequently than in cl. (WM, 178f.; Jannaris, HGG, §1399). __1. Emphatic (so always in nom. exc. when preceded by the art., see infr., iii); __(1) self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Luk.5:37; αὐ. ἐγινώσκεν, Jhn.2:25; αὐ.ὑμεῖς, Jhn.3:28; καὶ αὐ. ἐγώ, Rom.15:14; αὐ. Ἰησοῦς, Jhn.2:24; αὐ. καὶ οἱ μετ᾽ αὐτοῦ, Mrk.2:25; ὑμεῖς αὐ., Mrk.6:31; esp. (as freq in cl.) αὐ. ὁ, Mat.3:4, Mrk.6:17, Jhn.16:27, 1Th.3:11, al.; in late Gk., sometimes weakened, ἐν αὐτῇ τ. ὥρᾳ, in that hour, Luk.10:21 (M, Pr., 91; MM, see word); __(2) emphatic, he, she, it (M, Pr., 86; Bl., §48, 1, 2, 7), Mat.1:21, 12:50, Luk.6:35, al.; pointing to some one as master (cl.), Mat.8:24, Mrk.4:38, al.; αὐ., καὶ αὐ. = οὗτος, ὁ δε (BL, §48, 1), Mat.14:2, Mrk.14:15, 44, Luk.1:22, 2:28, al. __2. In oblique cases (cl.), for the simple pron. of 3rd of person(s), he, she, it, Mat.7:9, 10:12, 26:44, al.; with ptcp. in genitive absol., Mat.9:18, Mrk.13:1, al. (for irreg. constructions, V. Bl., §74, 5); pleonastically after the relative (cf. Heb. אֲשֶׁר לוֹ; WM, 184ff.; Bl., §50, 4; MM, see word), Mrk.7:25, Rev.3:8, 7:2, al.; in constr. ad sensum, without proper subject expressly indicated, Mat.4:23, Act.8:5, 2Co.2:13, al.; genitive αὐτοῦ = ἐκείνου, Rom.11:11, 1Th.2:19, Tit.3:5, Heb.2:4. __3. ὁ, ἡ, τὸ αὐ., the same: Heb.1:12, 13:8; τὸ αὐ., ποιεῖν, Mat.5:46, 47, al.; φρονεῖν, Rom.12:16, 15:5, Php.2:2, al.; τὰ αὐ., Act.15:27, Rom.2:1, al.; κατὰ τὸ (τὰ) αὐ. (MM, see word), Act.14:1, Luk.6:23, al.; ἐπὶ τὸ αὐ., together (MM, see word), Mat.22:34, Act.1:15, al.; ἓν κ. τὸ αὐ., 1Co.11:5, 12:11; with dative (cl.), 1Co.11:5; with a noun, λόγος, Mrk.14:39; μέτρος, Php.1:30; πνεῦμα, 1Co.12:4. (AS)

Usage: Occurs in 3773 NT verses. KJV: her, it(-self), one, the other, (mine) own, said, (self-), the) same, ((him-, my-, thy- )self, (your-)selves, she, that, their(-s), them(-selves), there(-at, - by, -in, -into, -of, -on, -with), they, (these) things, this (man), those, together, very, which See also: 1 Corinthians 1:2; 1 John 3:10; 1 Peter 1:3.

εν en G1722 "in/on/among" Prep

This word is a preposition that means in, on, or among something. It's used in many places, like Matthew 7:3 and Luke 7:37, to describe a location or relationship. It can also mean by, with, or during.

Definition: ἐν, prep, (the most frequently of all in NT), with dative (= Heb. בְּ, Lat. in, with abl.). __I. Of place, with dative of thing(s), of person(s), in, within, on, at, by, among: ἐν τ. πόλει, Luk.7:37; τ. οφθαλμῷ, Mat.7:3; τ. κοιλίᾳ, Mat.12:40; τ. ὄρει, 2Pe.1:18; τ. θρόνῳ, Rev.3:21; τ. δεξιᾷ τ. θεοῦ, Rom.8:34; ἐν ἡμῖν Abbott-Smith has ὑμῖν., Luk.1:1; of books, ἐν τ. βιβλίῳ, Gal.3:10; τ. νόμῳ, Mat.12:5, al.; ἐν τοῖς τ. Πατρός, in my Father's house (RV; cf. M, Pr., 103), Luk.2:49; trop., of the region of thought or feeling, ἐν τ. καρδίᾳ (-αις), Mat.5:28, 2Co.4:6, al.; τ. συνειδήσεσιν, 2Co.5:11; after verbs of motion, instead of εἰς (constructio praegnans, a usage extended in late Gk. beyond the limits observed in cl.; cf. Bl., §41, 1; M, Th., 12), ἀποστέλλω . . . ἐν, Mat.10:16. δέδωκεν ἐν τ. χειρί (cf. τιθέναι ἐν χερσί, Hom., Il., i, 441, al.), Jhn.3:35; id. after verbs of coming and going (not in cl.), εἰσῆλθε, Luk.9:46; ἐξῆλθεν, Luk.7:17. __II. Of state, condition, form, occupation, etc.: ἐν ζωῇ, Rom.5:10; ἐν τ. θανάτῳ, 1Jn.3:14; ἐν πειρασμοῖς, 1Pe.1:6; ἐν εἰρήνῃ, Mrk.5:25; ἐν δόξῃ, Php.4:19; ἐν πραΰτητι, Jas.3:13; ἐν μυστηρίῳ, 1Co.2:7; ἐν τ. διδαχῇ, Mrk.4:2; of a part as contained in a whole, ἐν τ. ἀμπέλῳ, Jhn.15:4; ἐν ἑνὶ σώματι, Rom.12:4; of accompanying objects or persons (simple dative in cl.), with, ἐν αἵματι, Heb.9:25; ἐν δέκα χιλιάσιν, Luk.14:31 (cf. Ju 14, Act.7:14); similarly (cl.), of clothing, armour, arms, ἐν στολαῖς, Mrk.12:38; ἐν ἐσθῆτι λαμπρᾷ, Jas.2:2; ἐν μαξαίρῃ, Luk.22:49; ἐν ῥάβδῳ, 1Co.4:21 (cf. ἐν τόξοις, Xen., Mem., 3, 9, 2); of manner (cl.), ἐν τάχει (= ταχέως), Luk.18:8 (cf. Bl., §41, 1); of spiritual influence, ἐν πνεύματι, Rom.8:9; ἐν π. ἀκαθάρτῳ, Mrk.1:23; of the mystical relation of the Christian life and the believer himself, to God and Christ (cf. ICC, Ro., 160f.; Mayor on Ju 1; M, Pr., 103): ἐν Χριστῷ, Rom.3:24, 6:11, 1Co.3:1, 4:10, 2Co.12:2, Gal.2:17, Eph.6:21, Col.4:7, 1Th.4:16, al. __III. Of the agent, instrument or means (an extension of cl. ἐν of instr.—see LS, see word Ill—corresponding to similar use of Heb. בְּ), by, with: ἐν ὑμῖν κρίνεται ὁ κόσμος (= cl. παρά, C. dative), 1Co.6:2; ἐν τ. ἄρχοντι τ. δαιμονίων, Mat.9:34; ἐν αἵματι, Heb.9:22; ἐν ὕδατι, Mat.3:11, al.; ἐν μαχαίρᾳ ἀποκτενεῖ (cf. the absol. ἐν μ., ἐν ῥάβδῳ, supr., II, which some would classify here), Rev.13:10 (cf. 6:8). Allied to this usage and distinctly Semitic are the following: ἠγόρασας . . . ἐν τ. αἵματι σου (cf. BDB, see word בְּ, III, 3), Rev.5:9; ὁμολογεῖν ἐν (= Aram. אודי בּ; cf. McNeile on Mt, I.with; M, Pr., 104), Mat.10:32, Luk.12:8; ὀμνύναι ἐν (= cl. accusative, so Jas.5:12), Mat.5:34, al.; also at the rate of, amounting to, Mrk.4:8 (WH; vv. ll., εἰς, ἒν), Act.7:14 (LXX). __IV. Of time, __(a) in or during a period: ἐν τ. ἡμέρᾳ (νυκτί), Jhn.11:9, al.; ἐν σαββάτῳ, Mat.12:2, al.; ἐν τῷ μεταξύ, meanwhile, Jhn.4:31; __(b) at the time of an event: ἐν τ. παρουσίᾳ, 1Co.15:23; ἐν τ. ἀναστάσει, Mat.22:28; __(with) with art. inf., __(α) present (so sometimes in cl., but not as in NT = ἕως; V. M, Pr., 215), while: Mat.13:4, Mrk.6:48, Gal.4:18, al.; __(β) aor., when, after: Luk.9:36, al.; __(d) within (cl.): Mat.27:40, __V. In composition: (1) meaning: (a) with adjectives, it signifies usually the possession of a quality, as ἐνάλιος, ἐν́δοξος; (b) with verbs, continuance in (before ἐν) or motion into (before εἰς), as ἐμμένω, ἐμβαίνω. (ii) Assimilation: ἐν becomes ἐμ- before β, μ, π, φ, ψ; ἐγ- before γ, κ, ξ, χ; ἐλ- before λ. But in the older MSS of NT, followed by modern editions, assimilation is sometimes neglected, as in ἐνγράφω, ἐγκαινίζω, etc. (AS)

Usage: Occurs in 2120 NT verses. KJV: about, after, against, + almost, X altogether, among, X as, at, before, between, (here-)by (+ all means), for (… sake of), + give self wholly to, (here-)in(-to, -wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly, one, X quickly, X shortly, (speedi-)ly, X that, X there(-in, -on), through(-out), (un-)to(-ward), under, when, where(-with), while, with(-in) See also: 1 Corinthians 1:2; 1 Corinthians 15:17; 1 Peter 1:2.

βηθανια Bēthania G963 "Bethany" Noun-DSF

Bethany was a village near Jerusalem where Jesus often visited, as seen in Matthew 21:17 and Mark 11:1. It was also the home of Mary, Martha, and Lazarus, and means house of affliction or house of dates.

Definition: Βηθανία, -ας (also -ιά, indecl., Luk.19:29 and in B*, Mrk.11:1), ἡ, (Heb. בֵּית עֲנִיָּה, house of affliction, accusative to Jerome, or perh., house of dates, cf. Bethphage), Bethany; __1. a village fifteen furlongs from Jerusalem, the modern El Azerîyeh: Mat.21:17 26:6, Mrk.8:22 (WH, mg.) 11:1, 11, 12 14:3 Luk.19:29 24:50, Jhn.11:1, 18 12:1. __2. A place on E. bank of Jordan: Jhn.1:28 (R, mg., Βηθαβαρά, which see).† (AS)

Usage: Occurs in 12 NT verses. KJV: Bethany See also: John 1:28; Mark 11:1; Matthew 26:6.

εν en G1722 "in/on/among" Prep

τη ho G3588 "the/this/who" Art-DSF

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

οικια oikia G3614 "home" Noun-DSF

The Greek word for home or house, referring to a physical dwelling or a family. It appears in Matthew 2:11 and John 14:2, where Jesus talks about his Father's house. It can also mean the body as a dwelling for the soul, as in 2 Corinthians 5:1.

Definition: οἰκία, -ας, ἡ (οἶκος), [in LXX chiefly (very freq.) for בַּיִת ;] a house, dwelling: Mat.2:11 7:24-27, Mrk.1:29, al.; ἐν οἰκίᾳ (= cl. κατ ̓ οἰκίαν), at home, Luk.8:27; εἰς οἰ., II Jn 10; οἰ, with genitive of person(s), usually has the art. (Mat.8:14, al., but cf. οἶκος and see Bl., § 46, 9); ἡ οἰ. τ. πατρός μου, Jhn.14:2. Metaphorical, __(a) of the body as the dwelling of the soul: 2Co.5:1; __(b) of property (as בַּיִת, Gen.45:18, LXX, τ. υπάρχοντα; 3Ki.13:8, LXX, οἶκος) = οἶκος (which see): Mrk.12:40, Luk.20:47; __(with) of the inmates of the dwelling, the household: Mat.12:25; with genitive of person(s), Jhn.4:53, 1Co.16:15 SYN.: οἶκος, which in Attic law denoted the whole estate, οἰκία, the dwelling only. In cl. poets οἶκος has also the latter sense, but not in prose, except in metaphorically usage, where it signifies both property and household. The foregoing distinction is not, however, consistently maintained in late Greek; cf. MM, ii, xvii, and see Thayer, see word οἰκία (AS)

Usage: Occurs in 85 NT verses. KJV: home, house(-hold) See also: 1 Corinthians 11:22; Luke 22:11; Philippians 4:22.

σιμωνος Simōn G4613 "Simon" Noun-GSM

Simon is a Greek name used in the Bible for several Israelites, including Simon Peter and Simon the Zealot. It appears in Matthew, Mark, Luke, and Acts. Simon was also the name of one of Jesus' brothers and the father of Judas Iscariot.

Definition: Σίμων, -ωνος, ὁ a Greek name (transliterated סִימוֺן in Heb.) used as a substitute for Συμεών (which see), Simon __1. Simon Peter: Mat.17:25, Mrk.1:29, al. __2. Simon the Zealot (see: ζηλωτής, Καναναῖος): Mat.10:4, Mrk.3:18, Luk.6:15, Act.1:13. __3. One of the Brethren of our Lord (see: ἀδελψός): Mat.13:55, Mrk.6:3. __4. The father of Judas Iscariot, himself surnamed Ἰσκαριώτης (which see): Jhn.6:71 12:4 (Rec.) 13:2,26 __5. Simon the Cyrenian: Mat.27:32, Mrk.15:21, Luk.23:26. __6. Simon the Pharisee: Luk.7:40, 43-44. __7. Simon of Bethany, surnamed ὁ λεπρός: Mat.26:6, Mrk.14:3. __8. Simon Magus, a Samaritan sorcerer: Act.8:9, 13 8:18, 24. __9. Simon the tanner, of Joppa: Act.9:43 10:6, 17 10:32 (AS)

Usage: Occurs in 70 NT verses. KJV: Simon See also: Acts 1:13; John 21:16; Matthew 27:32.

του ho G3588 "the/this/who" Art-GSM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

λεπρου lepros G3015 "leprous" Adj-GSM

This word refers to someone with leprosy, a serious skin disease, as seen in Matthew 8:2 and Mark 1:40. Jesus healed many lepers, showing his power and compassion. The term is often used to describe people suffering from this condition.

Definition: λεπρός, -ά, -όν (λεπίς), [in LXX for צָרַע ;] __1. (in cl.) scaly, rough. __2. leprous; chiefly as subst., ὁ λ., a leper: Mat.8:2 10:8 11:5, Mrk.1:40, Luk.4:27 7:22 17:12; of Simon, formerly a leper, Mat.26:6, Mrk.14:3.† (AS)

Usage: Occurs in 9 NT verses. KJV: leper See also: Luke 4:27; Mark 14:3; Matthew 26:6.

κατακειμενου katakeimai G2621 "to recline" Verb-PNP-GSM

This verb means to lie down or recline, often for a meal or due to illness. In Mark 2 and Luke 5, it describes people reclining at Jesus' table.

Definition: κατά-κειμαι [in LXX: Pro.6:9 23:34 (שָׁכַב), Jdth.13:15, Wis.17:7 * ;] __1. to lie down. __2. to lie sick: Mrk.1:30 2:4, Jhn.5:6, Act.28:8; before ἐπί with genitive, Act.9:33; id. with accusative, Luk.5:25; ἐν, Jhn.5:3. __3. to recline at meals (cf. ἀνάιειμαι): Mrk.14:3, Luk.5:29; before ἐν, Mrk.2:15, Luk.7:37, 1Co.8:10.† (AS)

Usage: Occurs in 11 NT verses. KJV: keep, lie, sit at meat (down) See also: 1 Corinthians 8:10; Luke 5:25; Mark 14:3.

αυτου autos G846 "it/s/he" Pron-GSM

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

ηλθεν erchomai G2064 "to come/go" Verb-2AAI-3S

To come or go is the meaning of this word, used in many applications, such as in Matthew 8:9 and Romans 9:9. The KJV translates it in various ways, including come, go, and enter.

Definition: ἔρχομαι, [in LXX very frequently for בּוֹא, also for הלךְ ni., אתה, etc., 34 words in all ;] __1. to come; __(a) of persons, either as arriving or returning from elsewhere: Mat.8:9, Mrk.6:31, Luk.7:8, Jhn.4:27, Rom.9:9, al.; before ἀπό, Mrk.5:35 7:1, Jhn.3:2, al.; ἐκ, Luk.5:17, Jhn.3:31, al.; εἰς, Mrk.1:29, al.; διά before εἰς, Mrk.7:31; ἐν (Cremer, 263f., but see: ἐν), Rom.15:29, 1Co.4:21; ἐπί, with accusative, Mrk.6:53 11:13, Jhn.19:33, al.; κατά, with accusative, Luk.10:33 Act.16:7; παρά, with genitive, Luk.8:49; with accusative, Mat.15:29, Mrk.9:14, al.; with dative comm., incomm. (M, Pr., 75, 245), Mat.21:5, Rev.2:5, 16; with adverbs: πόθεν, Jhn.3:8, al.; ἄνωθεν, Jhn.3:31; ὄπισθεν, Mrk.5:27; ὧδε, Mat.8:29; ἐκεῖ, Jhn.18:3; ποῦ, Heb.11:8; before ἕως, Luk.4:42; ἄχρι, Act.11:5; with purpose expressed by inf., Mrk.5:14, Luk.1:59, al.; by fut. ptcp., Mat.27:49; ἵνα, Jhn.12:9; εἰς τοῦτο, ἵνα, Act.9:21; διά, with accusative, Jhn.12:9; before verbs of action, ἔρχεται καί, ἦλθε καί, etc.: Mrk.2:18, Jhn.6:15, al.; ἔρχου καὶ ἴδε, Jhn.1:47 11:34; ἐλθών (redundant; Dalman, Words, 20 f.), Mat.2:8 8:7, Mrk.7:25, Act.16:39, al.; similarly ἐρχόμενος, Luk.15:25, al.; of coming into public view: esp. of the Messiah (ὁ ἐρχόμενος, Mat.11:3, al.; see Cremer, 264), Luk.3:16, Jhn.4:25; hence, of Jesus, Mat.11:19, Luk.7:34, Jhn.5:43, al.; of the second coming, Mat.10:23, Act.1:11, 1Co.4:5, 1Th.5:2, al.; __(b) of time: ἔρξονται ἡμέραι (present for fut.: Bl., §56, 8), Luk.23:29, Heb.8:8" (LXX) ; fut., Mat.9:15, Mrk.2:20, al.; ἔρξεται ὥρα, ὅτε, Jhn.4:21, 23. al.; ἦλθεν, ἐλήλυθε ἡ ὥρα, Jhn.13:1 16:32 17:1; ἡ ἡμέρα τ. κυρίου, 1Th.5:2; καιροί, Act.3:19; __(with) of things and events: κατακλυσμός, Luk.17:27; λιμός, Act.7:11; ἡ ὀργή, 1Th.1:10; ὁ λύχνος, Mrk.4:21 (see Swete, in l.). Metaphorical, τ. ἀγαθά, Rom.3:8; τ. τέλειον, 1Co.13:10; ἡ πίστις, Gal.3:23, 25; ἡ ἐντολή, Rom.7:9; with prepositions: ἐκ τ. θλίψεως, Rev.7:14; ἐις τ. χεῖρον, Mrk.5:26; εἰς πειρασμόν, ib. 14:38, al. __2. to go: ὀπίσω, with genitive (Heb. הָלַךְ אַחֲרֵי), Mat.16:24, Mrk.8:34, Luk.9:23; σύν, Jhn.21:3; ὁδόν, Luk.2:44. (Cf. ἀν-, ἐπ-αν-, ἀπ-, δι-, εἰς, ἐπ-εἰσ-, συν-εἰσ-, ἐξ-, δι-εξ-, ἐπ-, κατ-, παρ-, ἀντι-παρ-, περι-, προ-, προσ-, συν-έρχομαι.) SYN.: πορεύομαι, χωρέω (v, Thayer, see word ἔρξομαι). (AS)

Usage: Occurs in 603 NT verses. KJV: accompany, appear, bring, come, enter, fall out, go, grow, X light, X next, pass, resort, be set See also: 1 Corinthians 2:1; Acts 22:11; Hebrews 6:7.

γυνη gunē G1135 "woman" Noun-NSF

A woman, either married or unmarried, and sometimes specifically a wife, as in Matthew 11:11 and Romans 7:2. This term is also used as a term of respect and endearment.

Definition: γυνή, -αικός, ἡ, [in LXX for אִשָּׁה ;] __1. a woman, married or unmarried: Mat.11:11 14:21, al.; ὕπανδρος γ., Rom.7:2; γ. χήρα, Luk.4:26; in vocat., γύναι implies neither reproof nor severity, but is used frequently as a term of respect and endearment, Mat.15:28, Jhn.2:4, 4:21 19:26. __2. a wife: Mat.1:20, 1Co.7:3, 4 al.; γ. ἀπολύειν, Mrk.10:2, al.; γ. ἔχειν Mrk.6:18; γ. λαβεῖν, Mrk.12:19; γ. γαμεῖν, Luk.14:20. __3. a deaconess, 1Ti.3:11 (CGT, in l.). (AS)

Usage: Occurs in 200 NT verses. KJV: wife, woman See also: 1 Corinthians 5:1; Luke 4:26; 1 Peter 3:1.

εχουσα echō G2192 "to have/be" Verb-PAP-NSF

This Greek word means to have or hold something, like a possession or ability. It is used in many ways, such as having power or being with someone. The Bible uses it in Revelation 5:8 and 14:6.

Definition: ἔχω, [in LXX for אָצֵל (ἐχόμενος), יֵשׁ,בַּעַל, etc., 59 words in all ;] (on the Aktionsart of the various tenses, see M, Pr., 110, 145, 150, 183), to have, as in cl., in various senses and constructions. __I. Trans.; __1. 1. to have, hold, hold fast, etc.; __(a) to hold, as, in the hand: Rev.5:8 14:6, al.; ἐν τ. χειρί, Rev.1:16 10:2, al.; __(b) of arms and clothing, = φέρω, φορέω, to bear, wear: Mat.3:4 22:12, al.; so frequently present ptcp. (LS, see word, A, I, 6; Bl., 74, 2), Mrk.11:13, Jhn.18:10, Rev.9:17, al.; __(with) of a woman, ἐν γαστρὶ ἔ, to be with child: Mrk.13:17, Rom.9:10; __(d) to hold fast, keep: Luk.19:20; metaphorically, of the mind and conduct, Mrk.16:8 (cf. Job.21:6, Isa.13:8; Deiss., BS, 293; Field, Notes, 44f.), Jhn.14:21, Rom.1:28, 1Ti.3:9, 2Ti.1:13, Rev.6:9, al.; __(e) to involve: Heb.10:35 (LXX), Jas.1:4, 1Jn.4:18; (f) = Lat. habere (Bl., §34, 5; 73, 5), to hold, consider: with accusative and predic. ptcp., Luk.14:18; with accusative, before ὡς, Mat.14:5; εἰς (Hebraism), Mat.21:46; on (Bl., §70, 2), Mrk.11:32. __2. to have, possess; __(a) in general, with accusative of thing(s): Mat.19:22, Mrk.10:22, Luk.12:19, Jhn.10:16, 1Co.11:22, al.; of wealth or poverty, absol., ἔχειν (neg. οὐκ, μή), Mat.13:12 25:29, 2Co.8:12; ἐκ τ. ἔχειν, according to your means, 2Co.8:11; __(b) of relationship, association, and: πατέρα, Jhn.8:41; γυναῖκα (MM, xiv), 1Co.7:2; φίλον, Luk.11:5; βασιλέα, Jhn.19:15; ποιμένα, Mat.9:36; with dupl. accusative, Mat.3:9, al.; __(with) of parts or members: ὦτα, Mat.19:15; μέλη, Rom.12:4; θεμελίους, __(d) with accusative, as periphrasis of verb: μνεῖαν ἔ. (= μεμνῆσθαι), 1Th.3:6; ἀγάπην, Jhn.13:35; γνῶσιν, 1Co.8:1; πεποίθησιν, 2Co.3:4; θλίψιν, Jhn.16:33, etc. (Thayer, see word, I, 2, f., g.); __(e) of duty, necessity, etc.: ἀνάγκην, 1Co.7:37; νόμον, Jhn.19:7; ἐπιταγήν, 1Co.7:25; ἀγῶνα, Php.1:30; κρίμα, 1Ti.5:12; __(f) of complaints and disputes; κατά, with genitive of person(s), Mat.5:23, Mrk.11:25; id. before ὅτι, Rev.2:4, 20; with accusative before πρός, Act.24:19, al.; __(g) with inf., __(α) (cl.) to be able (Field, Notes, 14): Mat.18:25, Mrk.14:8 (sc. ποιῆσαι), Luk.12:4, Act.4:14, al; __(β) of necessity (BL, §69, 4): Luk.12:50, Act.23:17-19 28:19. __II. Intrans. (BL, §53, 1), to be in a certain condition: ἑτοίμως ἔ., with inf., Act.21:13, 2Co.12:14; ἐσχάτως (which see), Mrk.5:23; κακῶς, to be ill, Mat.4:24, al.; καλῶς, Mk 16:[18]; κομψότερον, Jhn.4:52; πῶς, Act.15:36; impers., ἄλλως εἴχει, it is otherwise, 1Ti.5:25; οὕτως, Act.7:1, al.; τὸ νῦν ἔχον, as things now are (Tob.7:11), Act.24:25. __III. Mid., -ομαι, to hold oneself fast, hold on or cling to, be next to: with genitive, τ. ἐχόμενα σωτηρίας, Heb.6:9 (Rendall, in l.); ptcp., ὁ ἐχόμενος, near, next: of place, Mrk.1:38; of time, τ. ἐχομένη (ἡμέρα, expressed or understood), Luk.13:33, Act.20:15 21:26; (σαββάτῳ), Act.13:44. (Cf. ἀν-, προσ-αν-, ἀντ-, ἀπ-, ἐν-, ἐπ-, κατ-, μετ-, παρ-, περι-, προ-, προσ-, συν-, ὑπερ-, ὑπ-έχω.) (AS)

Usage: Occurs in 628 NT verses. KJV: be (able, X hold, possessed with), accompany, + begin to amend, can(+ -not), X conceive, count, diseased, do + eat, + enjoy, + fear, following, have, hold, keep, + lack, + go to law, lie, + must needs, + of necessity, + need, next, + recover, + reign, + rest, + return, X sick, take for, + tremble, + uncircumcised, use See also: 1 Corinthians 2:16; 2 Corinthians 6:10; 1 Peter 2:12.

αλαβαστρον alabastron G211 "jar" Noun-ASN

An alabaster box was a vase used to hold perfume, as seen in Matthew 26:7 and Mark 14:3 where a woman anointed Jesus with oil from one.

Definition: ἀλάβαστρον, -ου, τό (also -ος, ὁ, ἡ; colloq. and κοινή for ἀλάβαστος), [in LXX: 4Ki.21:13 (צַלַּחַת)* ;] a box of alabaster (ἀλαβαστίτης) for ointment: Mat.26:7, Mrk.14:3, Luk.7:37 (see DCG, i, 41b; MM, VGT, see word).† (AS)

Usage: Occurs in 3 NT verses. KJV: (alabaster) box See also: Luke 7:37; Mark 14:3; Matthew 26:7.

μυρου muron G3464 "ointment" Noun-GSN

Myron refers to perfumed oil or ointment, like the kind used in Matthew 26:7 and John 12:3. It's a fragrant oil used for special occasions. This oil is highly valued.

Definition: μύρον, -ου, τό [in LXX chiefly for שֶׁמֶן, Pro.27:9, Psa.133:2, al. ;] ointment: Mat.26:7, 12, Mrk.14:3-5, Luk.7:37-38, 46 23:56, Jhn.11:2 12:3, 5, Rev.18:13.† SYN.: ἔλαιον, q.v (AS)

Usage: Occurs in 13 NT verses. KJV: ointment See also: John 11:2; Luke 23:56; Revelation 18:13.

ναρδου nardos G3487 "nard" Noun-GSF

Nard is a fragrant plant used to make perfume, mentioned in Mark 14:3 and John 12:3. It was highly valued in ancient times for its fragrance and medicinal properties.

Definition: νάρδος, -ου, ἡ (Heb. נֵרְדְּ, both from Sanscrit narda, see Boisacq, see word), [in LXX: Sng.1:12 4:13-14 (נֵרְדְּ)* ;] nard; __(a) an Indian plant, the Nardostachys nardus jatamansi, used for the preparation of a fragrant ointment; __(b) ointment of nard: Mrk.14:3, Jhn.12:3.† (AS)

Usage: Occurs in 2 NT verses. KJV: (spike-)nard See also: John 12:3; Mark 14:3.

πιστικης pistikos G4101 "pure" Adj-GSF

This word describes something or someone as genuine and trustworthy, like the pure nard in Mark 14:3. It signifies something of high quality and authenticity.

Definition: πιστικός, -ή, -όν (πίστις), __1. having the gift of persuasion (Plat., Gorg., 455A). __2. __(a) of persons, faithful, trusty (Plut.); __(b) of things, trustworthy, genuine: νάρδος π., Mrk.14:3, Jhn.12:3. † (AS)

Usage: Occurs in 2 NT verses. KJV: spike-(nard) See also: John 12:3; Mark 14:3.

πολυτελους polutelēs G4185 "valuable" Adj-GSF

This word means something is extremely expensive or valuable, like the perfume used to anoint Jesus in Mark 14:3. It is also used to describe something that is very precious, like a person's faith in 1 Peter 3:4.

Definition: πολυτελής, -ές (πολύς, τέλος) [in LXX for יָקָר, etc. ;] very costly, very precious, of great value: Mrk.14:3, 1Ti.2:9; metaphorically, 1Pe.3:4.† (AS)

Usage: Occurs in 3 NT verses. KJV: costly, very precious, of great price See also: 1 Peter 3:4; 1 Timothy 2:9; Mark 14:3.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

συντριψασα suntribō G4937 "to break" Verb-AAP-NSF

To break means to shatter or crush something completely, like breaking a vessel or a person's spirit, as seen in Matthew 12:20 and Revelation 2:27.

Definition: συν-τρίβω [in LXX chiefly for שָׁבַר ;] to shatter, break in pieces: Mat.12:20 (LXX), Mrk.5:4 14:3, Jhn.19:36" (LXX), Rev.2:27; of persons and parts of the body, to break, crush, bruise: Luk.9:39; figuratively, Rom.16:20.† (AS)

Usage: Occurs in 8 NT verses. KJV: break (in pieces), broken to shivers (+ -hearted), bruise See also: John 19:36; Mark 14:3; Revelation 2:27.

το ho G3588 "the/this/who" Art-ASN

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

αλαβαστρον alabastron G211 "jar" Noun-ASN

An alabaster box was a vase used to hold perfume, as seen in Matthew 26:7 and Mark 14:3 where a woman anointed Jesus with oil from one.

Usage: Occurs in 3 NT verses. KJV: (alabaster) box See also: Luke 7:37; Mark 14:3; Matthew 26:7.

κατεχεεν katacheō G2708 "to pour" Verb-AAI-3S

To pour something down or out, like in Mark 14:3, where a woman pours perfume on Jesus. It means to flow or pour down upon something or someone.

Definition: κατα-χέω [in LXX for יָצַק, נָטָה, עָטָה hi. ;] to pour down upon: with genitive (cl.), Mrk.14:3; before ἐπί, with genitive, Mat.26:7.† (AS)

Usage: Occurs in 2 NT verses. KJV: pour See also: Mark 14:3; Matthew 26:7.

αυτου autos G846 "it/s/he" Pron-GSN

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

κατα kata G2596 "according to" Prep

According to means following or matching something. In the Bible, it's used to talk about things happening in line with God's plan or will, like in Matthew 8:32 and Mark 5:13.

Definition: κατά (bef. a vowel κατ᾽, καθ᾽; on the frequently neglect of elision, see Tdf., Pr., 95; WH, App., 146a), prep. with genitive, accusative, down, downwards. __I. C. genitive (WM, §47, k; Bl., §42, 2). __1. C. genitive of thing(s), in local sense; __(a) down, down from: Mat.8:32, Mrk.5:13, Luk.8:33, 1Co.11:4; __(b) throughout (late usage; Bl, l.with): κ. ὅλης κ.τ.λ., Luk.4:14 23:5, Act.9:31 10:37; __(with) in a peculiar adjectival phrase: ἡ κ. βάθους, deep or extreme poverty, 2Co.8:2. __ __2. C. genitive of person(s), usually in hostile sense; __(a) against (in cl. only after verbs of speaking, witnessing, etc.): opposite to ὑπέρ, Mrk.9:40; μετά, Mat.12:30; after ἐπιθυμεῖν, Gal.5:17; λαλεῖν, Act.6:13; διδάσκειν, Act.21:28; ψεύδεσθαι, Jas.3:14; after verbs of accusing, etc., Mat.5:23, Luk.23:14, Rom.8:33, al.; verbs of fighting, prevailing, etc., Mat.10:35, Act.14:2, 1Co.4:6, al.; __(b) of swearing, by: όμνυμι κ. (BL, §34, 1), He 6:13,16, cf. Mat.26:63. __II. C. accusative (WM, §49d; BL, §42, 2). __1. Of motion or direction; __(a) through, throughout: Luk.8:39 9:6 10:4, Act.8:1, 36 al.; __(b) to, towards, over against: Luk.10:32 (Field, Notes, 62), Act.2:1o 16:7, Gal.2:11, Php.3:14, al.; __ __(with) in adverbial phrases, at, in, by, of: κατ᾽ οἶκον, at home, Act.2:46; κατ᾽ ἰδίαν (see: ἴδιος); καθ᾽ ἑαυτόν, Act.28:16, Rom.14:22, Jas.2:17; with pron. of person(s), Act.17:28 18:15, Rom.1:15, Eph.1:15, al. __2. Of time, at, during, about: Act.8:26 12:1 19:23, Rom.9:9 Heb.1:10, al. __3. Distributive; __(a) of place: κ. τόποὐς, Mat.24:7, al.; κ. πόλιν, Luk.8:1, 4 al.; κ. ἐκκλησίαν, Act.14:23. __(b) of time: κ. ἔτος, Luk.2:41; ἑορτήν, Mat.27:15, al.; __(with) of numbers, etc.: καθ᾽ ἕνα πάντες, 1Co.14:31 (on καθ᾽ εἷς, see: εἷς); κ. ἑκατόν, Mrk.6:40; κ. μέρος, Heb.9:5; κ. ὄνομα, Jhn.10:3. __4. Of fitness, reference, conformity, etc.; __(a) in relation to, concerning: Rom.1:3, 4 7:22 9:3, 5, 1Co.12:6 10:18, Php.1:12; κ. πάντα, Act.17:22, Col.3:20, 22 Heb.2:17 4:15; __(b) according to, after, like: Mrk.7:5, Luk.2:27, 29 Jhn.7:24 Rom.8:4 14:15, Eph.2:2, Col.2:8, Jas.2:8, al. __III. In composition, κ. denotes, __1. down, down from (καταβαίνω), etc.), hence, metaphorically; __(a) victory or rule over (καταδουλόω, -κυριεύω, etc.); __(b) "perfective" action (M, Pr., 111ff.). __2. under (κατακαλύπτω), etc.). __3. in succession (καθεξῆς). __4. after, behind (καταλείπω). __5. Hostility, against (καταλαλέω). (AS)

Usage: Occurs in 435 NT verses. KJV: about, according as (to), after, against, (when they were) X alone, among, and, X apart, (even, like) as (concerning, pertaining to touching), X aside, at, before, beyond, by, to the charge of, (charita-)bly, concerning, + covered, (dai-)ly, down, every, (+ far more) exceeding, X more excellent, for, from … to, godly, in(-asmuch, divers, every, -to, respect of), … by, after the manner of, + by any means, beyond (out of) measure, X mightily, more, X natural, of (up-)on (X part), out (of every), over against, (+ your) X own, + particularly, so, through(-oughout, -oughout every), thus, (un-)to(-gether, -ward), X uttermost, where(-by), with See also: 1 Corinthians 1:26; Acts 10:37; 1 Peter 1:2.

της ho G3588 "the/this/who" Art-GSF

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

κεφαλης kephalē G2776 "head" Noun-GSF

The head is the upper part of the body, but it can also mean a leader or a source, like Christ being the head of the church in 1 Corinthians 11:3. It's about control or authority.

Definition: κεφαλή, -ῆς, ἡ [in LXX nearly always for רֹאשׁ ;] the head: Mat.5:35, Mrk.6:24, Rev.1:14 9:7, al. mult.; figuratively, ἄνθρακες ἐπὶ τὴν κ., Rom.12:20 (LXX); αἷμι, Act.18:6; metaphorically, of a husband, with genitive, 1Co.1:13, Eph.5:23; of Christ, 1Co.11:3, Eph.4:15 5:23, Col.1:18 2:10, 19; of things, κ. γωνίας, Mat.21:42 (LXX) (AS)

Usage: Occurs in 68 NT verses. KJV: head See also: 1 Corinthians 11:3; Mark 6:28; 1 Peter 2:7.

Study Notes — Mark 14:3

Show Verse Quote Highlights

Context
Cross References
Mark 14:3 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Mark 14:3
Jamieson-Fausset-Brown on Mark 14:3
Matthew Poole's Commentary on Mark 14:3
Trapp's Commentary on Mark 14:3
Ellicott's Commentary on Mark 14:3
Adam Clarke's Commentary on Mark 14:3
Cambridge Bible on Mark 14:3
Whedon's Commentary on Mark 14:3
Sermons on Mark 14:3

Context — Jesus Anointed at Bethany

1Now the Passover and the Feast of Unleavened Bread were two days away, and the chief priests and scribes were looking for a covert way to arrest Jesus and kill Him. 2“But not during the feast,” they said, “or there may be a riot among the people.”

3While Jesus was in Bethany reclining at the table in the home of Simon the Leper, a woman came with an alabaster jar of expensive perfume, made of pure nard. She broke open the jar and poured it on Jesus’ head.

4Some of those present, however, expressed their indignation to one another: “Why this waste of perfume? 5It could have been sold for over three hundred denarii and the money given to the poor.” And they scolded her.

Cross References

	Reference	Text (BSB)
1	Luke 7:37–39	When a sinful woman from that town learned that Jesus was dining there, she brought an alabaster jar of perfume. As she stood behind Him at His feet weeping, she began to wet His feet with her tears and wipe them with her hair. Then she kissed His feet and anointed them with the perfume. When the Pharisee who had invited Jesus saw this, he said to himself, “If this man were a prophet, He would know who this is and what kind of woman is touching Him—for she is a sinner!”
2	John 12:1–8	Six days before the Passover, Jesus came to Bethany, the hometown of Lazarus, whom He had raised from the dead. So they hosted a dinner for Jesus there. Martha served, and Lazarus was among those reclining at the table with Him. Then Mary took about a pint of expensive perfume, made of pure nard, and she anointed Jesus’ feet and wiped them with her hair. And the house was filled with the fragrance of the perfume. But one of His disciples, Judas Iscariot, who was going to betray Him, asked, “Why wasn’t this perfume sold for three hundred denarii and the money given to the poor?” Judas did not say this because he cared about the poor, but because he was a thief. As keeper of the money bag, he used to take from what was put into it. “Leave her alone,” Jesus replied. “She has kept this perfume in preparation for the day of My burial. The poor you will always have with you, but you will not always have Me.”
3	John 11:2	(Mary, whose brother Lazarus was sick, was to anoint the Lord with perfume and wipe His feet with her hair.)
4	Matthew 26:6–13	While Jesus was in Bethany in the home of Simon the Leper, a woman came to Him with an alabaster jar of expensive perfume, which she poured on His head as He reclined at the table. When the disciples saw this, they were indignant and asked, “Why this waste? This perfume could have been sold at a high price, and the money given to the poor.” Aware of this, Jesus asked, “Why are you bothering this woman? She has done a beautiful deed to Me. The poor you will always have with you, but you will not always have Me. By pouring this perfume on Me, she has prepared My body for burial. Truly I tell you, wherever this gospel is preached in all the world, what she has done will also be told in memory of her.”
5	Song of Solomon 4:13–14	Your branches are an orchard of pomegranates with the choicest of fruits, with henna and nard, with nard and saffron, with calamus and cinnamon, with every kind of frankincense tree, with myrrh and aloes, with all the finest spices.
6	Song of Solomon 5:5	I rose up to open for my beloved. My hands dripped with myrrh, my fingers with flowing myrrh on the handles of the bolt.
7	Matthew 21:17	Then He left them and went out of the city to Bethany, where He spent the night.

Mark 14:3 Summary

[In Mark 14:3, a woman shows her love and devotion to Jesus by pouring out expensive perfume on his head. This act was a way of honoring and worshiping Jesus, and it can teach us about the importance of giving our best to him. As Jesus says in Matthew 22:37-40, we are to love God with all our heart, soul, and mind, and this woman's actions demonstrate what that can look like in everyday life. By following her example, we can learn to give our best to Jesus and to love him with all our heart.]

Frequently Asked Questions

What is the significance of the alabaster jar of perfume in Mark 14:3?

The alabaster jar of perfume, made of pure nard, was a very expensive and precious item, as seen in the fact that it could have been sold for over three hundred denarii, as mentioned in Mark 14:5. This act of pouring out the perfume on Jesus' head was a symbolic act of worship and devotion, as Jesus himself explains in Mark 14:8-9.

Who was Simon the Leper, and why was Jesus at his house?

The Bible does not provide much information about Simon the Leper, but it is believed that he was a man who had been healed of leprosy by Jesus, as seen in Matthew 26:6 and Luke 7:36-50, where similar events are described. Jesus was likely at his house because Simon was a grateful and faithful follower of Jesus.

What can we learn from the woman's actions in Mark 14:3?

The woman's actions demonstrate her love, devotion, and willingness to sacrifice for Jesus, as seen in her willingness to pour out the expensive perfume on Jesus' head. This act can be seen as a reflection of the love and devotion that we should have for Jesus, as described in John 14:15 and John 21:15-17.

How does this event relate to Jesus' upcoming death and resurrection?

The event in Mark 14:3 occurs just before Jesus' arrest and crucifixion, as described in Mark 14:10-11 and Mark 14:43-50. The woman's act of pouring out the perfume on Jesus' head can be seen as a preparation for Jesus' burial, as Jesus himself explains in Mark 14:8-9, and as seen in John 12:7 and John 19:39-40.

Reflection Questions

What are some ways that I can demonstrate my love and devotion to Jesus, just like the woman in Mark 14:3?
How can I, like the woman, be willing to sacrifice and give up precious things for the sake of Jesus and the gospel?
What are some things in my life that I hold precious, and how can I use them to honor and worship Jesus?
How can I, like Simon the Leper, show gratitude and hospitality to Jesus and his followers?

Gill's Exposition on Mark 14:3

And being in Bethany,.... A place about two miles from Jerusalem, whither he retired after he had took his leave of the temple, and had predicted its destruction; a place he often went to, and from,

Jamieson-Fausset-Brown on Mark 14:3

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.

Matthew Poole's Commentary on Mark 14:3

Ver. 3-9. See Poole on "", and following verses to , where this piece of history is fully considered, with the differing circumstances related by our evangelist and by St. John.

Trapp's Commentary on Mark 14:3

3 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. Ver. 3. Of spikenard very precious] Or pure, right, sincere, αδολον, not sophisticate, or adulterate; so Theophylact interprets it. But Scultetus saith it was spikenard of Opis, a town not far from Babylon, whence the most precious odours and ointments were transported into other parts (πιστικης, melius better δπιστικης).

Ellicott's Commentary on Mark 14:3

(3-9) And being in Bethany.—See Notes on Matthew 26:6-13. Ointment of spikenard.—The Greek word so translated is, as the various renderings in the margin show, of doubtful import. It is used by St. John (John 12:3) in his account of the same facts. She brake the box.—As in the “breaking through” the roof in Mark 2:4, the vivid touch that brings the manner of the act distinctly before our eyes is found in St. Mark only. The Greek word implies not so much the breaking of the neck of the costly jar or flask, but the crushing it in its entirety with both her hands.

Adam Clarke's Commentary on Mark 14:3

Verse 3. Alabaster box] Among critics and learned men there are various conjectures concerning the alabaster mentioned by the evangelists: some think it means a glass phial; others, that it signifies a small vessel without a handle, from α negative and λαβη, a handle; and others imagine that it merely signifies a perfume or essence bottle. There are several species of the soft calcareous stone called alabaster, which are enumerated and described in different chemical works. Spikenard] Or nard. An Indian plant, whose root is very small and slender. It puts forth a long and small stalk, and has several ears or spikes even with the ground, which has given it the name of spikenard: the taste is bitter, acrid, and aromatic, and the smell agreeable. CALMET. Very precious] Or rather, unadulterated: this I think is the proper meaning of πιστικης. Theophylact gives this interpretation of the passage: "Unadulterated hard, and prepared with fidelity." Some think that πιστικη is a contraction of the Latin spicatae, and that it signifies the spicated nard, or what we commonly call the spikenard. But Dr. Lightfoot gives a different interpretation. πιστικη he supposes to come from the Syriac פיסתקא pistike, which signifies the acorn: he would therefore have it to signify an aromatic confection of nard, maste, or myrobalane. See his Hebrew and Talmudical Exercitations; and see Scheuchzer's Physica Sacra. She brake the box] Rather, she broke the seal. This is the best translation I can give of the place; and I give it for these reasons: 1. That it is not likely that a box exceedingly precious in itself should be broken to get out its contents. 2. That the broken pieces would be very inconvenient if not injurious to the head of our Lord, and to the hands of the woman. 3. That it would not be easy effectually to separate the oil from the broken pieces. And, 4. That it was a custom in the eastern countries to seal the bottles with wax that held the perfumes; so that to come at their contents no more was necessary than to break the seal, which this woman appears to have done; and when the seal was thus broken, she had no more to do than to pour out the liquid ointment, which she could not have done had she broken the bottle. The bottles which contain the [Hindu] gul i attyr, or attyr of roses, which come from the east, are sealed in this manner. See a number of proofs relative to this point in HARMER'S Observations, vol. iv. 469. Pouring sweet-scented oil on the head is common in Bengal. At the close of the festival of the goddess Doorga, the Hindoos worship the unmarried daughters of Brahmins: and, among other ceremonies, pour sweet-scented oil on their heads. WARD'S Customs.

Cambridge Bible on Mark 14:3

3–9. The Feast in Simon’s House. The Anointing by Mary 3. And being in Bethany] Meanwhile circumstances had occurred which in their result presented to the Jewish authorities a mode of apprehending Him which they had never anticipated. To relate these the Evangelist goes back to the evening before the Triumphal Entry, and places us in the house of Simon the leper] He had, we may believe, been a leper, and possibly had been restored by our Lord Himself. He was probably a near friend or relation of Lazarus. Some suppose he was his brother, others that he was the husband of Mary. as he sat at meat] We learn from St John that the sisters had made Him a feast, at which Martha served, while Lazarus reclined at the table as one of the guests (John 12:2). there came a woman] This was Mary the sister of Lazarus, full of grateful love to Him, who had poured back joy into her once desolated home. having an alabaster box] “hauynge a box of precious oynement spikanard,” Wyclif. At Alabastron in Egypt there was a manufactory of small vases for holding perfumes, which were made from a stone found in the neighbouring mountains. The Greeks gave to these vases the name of the city from which they came, calling them alabastrons. This name was eventually extended to the stone of which they were formed; and at length the term alabaster was applied without distinction to all perfume vessels, of whatever materials they consisted. of ointment of spikenard] Or, as in margin, of pure (= genuine) nard or liquid nard. Pure or genuine seems to yield the best meaning, as opposed to the pseudo-nardus, for the spikenard was often adulterated. Pliny, Nat. Hist. xii. 26. It was drawn from an Indian plant, brought down in considerable quantities into the plains of India from such mountains as Shalma, Kedar Kanta, and others, at the foot of which flow the Ganges and Jumna rivers. very precious] It was the costliest anointing oil of antiquity, and was sold throughout the Roman Empire, where it fetched a price that put it beyond any but the wealthy. Mary had bought a vase or flask of it containing 12 ounces (John 12:3). Of the costliness of the ointment we may form some idea by remembering that it was among the gifts sent by Cambyses to the Ethiopians (Herod. iii. 20), and that Horace promises Virgil a whole cadus (= 36 quarts nearly) of wine, for a small onyx box of spikenard (Carm. iv. xii. 16, 17), “Nardo vina merebere; “Nardi parvus onyx eliciet cadum.” brake the box] i. e. she broke the narrow neck of the small flask, and poured the perfume first on the head, and then on the feet of Jesus, drying them with the hair of her head. She did not wish to keep or hold back anything. She offered up all, gave away all, and her “all” was a tribute worthy of a king.

Whedon's Commentary on Mark 14:3

3. Spikenard — Nard, according to Dr. Royle, is the botanic Nardostachys Jatamansi, an odorous plant derived from the mountains of India near the sources of the Ganges.

Sermons on Mark 14:3

	Sermon	Description
	Cost of Worship - Part 2 by Leonard Ravenhill	The sermon transcript is a collection of fragmented and disjointed sentences that lack coherence and a clear message. It includes random phrases about murder, rape, and other unrel
	A Fragrant Life by Erlo Stegen	In this sermon, the speaker emphasizes the importance of having a heart that has been visited and filled by Jesus. He uses the story of Baron von Sincendorf and his friends discuss
	The Life of Brokenness by William MacDonald	In this sermon, the speaker emphasizes the concept of brokenness and its significance in the Christian faith. He references various biblical stories to illustrate the power of brok
	Christian Growth the Life of Brokenness by William MacDonald	In this sermon, the speaker emphasizes the concept of brokenness and its significance in the Christian faith. He references various biblical stories to illustrate the power of brok
	In Love With Jesus by Jim Cymbala	In this sermon, the preacher emphasizes the importance of giving as an expression of love. He uses the example of buying books for his grandson to illustrate that love always gives
	Waste or Worth? by Stephen Kaung	In this sermon, Brother Stephen Kahn discusses the story of Mary anointing Jesus with expensive ointment in Mark chapter 14. He emphasizes the principle of waste or worth and encou
	(Luke) 23 - Anointing Jesus Feet by Ed Miller	In this sermon, the speaker focuses on the Galilean ministry of Jesus, where he goes about performing miracles and helping those in need. The speaker introduces the story of the wo