The Woman who Anoints Jesus
When Jesus was in Nazareth, according to both Mark and Luke, he delivered a speech at a synagogue. Although less extensive and elaborate than the account contained in Luke, Mark’s version of the sermon is nonetheless worth reading in its entirety. The tale is also told in a different order in each Gospel, which is significant. The tale of Jesus’ teaching comes far into the Gospel of Mark, and it is not the first time that Jesus is seen in public. Jesus’ Sermon on the Mount occurs after he has already done several public miracles and has established himself as a well-known figure.
After his baptism and 40 days and nights of temptation, he began teaching in the synagogue, where he quickly gained popularity among the people who attended his classes.
After his discourse in the Synagogue on the Sabbath in his hometown of Nazareth in the later half of Chapter 4, Luke provides the first full narrative in the gospel of Jesus performing any significant deed in public.
As soon as the audience realizes what Jesus has spoken, they begin to beseech him to perform miracles to help them (4:24-30), after his reading of the sermon.
In Luke 4:24, the Bible states that His words also conjure up images of two renowned prophets, Elijah and Elisha, who he claims did not heal everyone they came into contact with on their journeys.
However, in spite of this message, the throng nearly pushes Jesus down a precipice on the outskirts of town; however, he manages to pass through them and go on to Capernaum.
Mary’s Perfume Points Us Toward the Cross
And then Mary took approximately one pint of pure nard, a very expensive perfume; she poured it on Jesus’ feet and rubbed them with her hair. Moreover, the scent of the perfume enveloped the entire home” (John 12:3). A scene of great hospitality and personal fellowship has been set in the aftermath of Lazarus’ resurrection, as Jesus, Mary, Martha, and Lazarus meet in the light of Lazarus’ resurrection (John 12:1-11). Lazarus is resting at the table with Jesus, who is speaking to him. Martha, ever the proactive servant, is putting supper on the table.
- Afterwards, Mary makes her public display of devotion to Jesus by lavishing a whole pint of exquisite perfume over his feet and defying rules of decorum by unfurling her hair to clean them.
- They are now surrounded by the fragrance of a wonderful perfume, thanks to Lazarus.
- Mary’s shameless, modest, lavish gesture is a magnificent depiction of pure devotion.
- This is unreserved devotion of a gracious and merciful God.
Chung Kwan Park, a Korean singer, encourages worshipers to connect with Mary’s adoration in his song, “to My Precious Lord I bring my flask of fragrant oil; bending down, I kiss his feet, anointing them with the oil.” Put yourself on your knees and imagine what type of love would move you to willingly part with a year’s pay as a worthy answer to the Lord of life.
- After then, the atmosphere becomes considerably frigid.
- Isn’t it preferable to take the entire year’s salary that was used to purchase the perfume and donate it to the less fortunate?
- Judas is a thieving group treasurer who is solely concerned with his personal financial gain.
- It is impossible to overstate how stark the difference is: Mary is charitable, but Judas is avaricious.
- Mary is a selfless person, whereas Judas is self-centered.
- These two individuals work together to provide stark contrasts in the context of Jesus’ own teaching: “Wherever your wealth is, there will also be your heart” (Matt.
- As we reflect on Jesus’ condemnation of Judas, we are reminded that real discipleship means turning away from all that is selfish, self-centered, and cold-hearted.
To overcome the urge to look down our noses at acts of worship that appear to our pompous selves to be unusual, strange, or over the top in their presentation.
Nonetheless, this overlooks an important aspect of this text—and of the gospel as a whole.
It is a perfume intended for the burial of Jesus.
As if to say, “While you will rightfully be loving and helping the poor at all times, this is actually my death week,” Jesus welcomes Mary’s action as totally appropriate in the context of an expected pattern of love to the poor (v.
As the Gospel of John frequently demonstrates, Jesus was well aware that he would die.
She has spent her money on a burial ointment that is fit for a king.
She comes to terms with the unsettling reality that her Lord will perform miracles in an unfathomably countercultural, if not scandalous, manner.
While holding palm branches on Palm Sunday, we will be tempted to opt for upbeat major-key praise hymns rather than solid minor-key odes that proclaim, “Ride on, Ride on in grandeur; ride on in humble pomp to die.” Inevitably, there will be a strong temptation to rush through Palm Sunday and Easter, paying little attention to the tragedy and great injustice of Jesus’ suffering and death.
True, we are not expected to shower funeral perfume at the feet of a Savior as he journeys to the crucifixion and the tomb of Jesus Christ.
However, the lavish and modest style of devotion that has been laid out before us is still powerfully influenced by the plain reality that the divine plan of redemption did not come at Easter until after Jesus’ suffering, death, and burial, but only after these events.
During this season of Lent, this is the Lord who beckons to us, “Come, follow me.” John D.
Originally published as part of CT’s 2019 Lent/Easter devotional, Journey to the Cross, which is available for digital download at the link above.
Anointing of Jesus – Wikipedia
Mary Magdalene is typically represented holding an ointment jug, an allusion to Jesus’ anointing with the oil of gladness. Several occurrences, including the anointing of Jesus’s head and feet, are reported in the four gospels. The events described inMatthew 26, Mark 14, and John 12 take place on theHoly Wednesdayof Holy Weekat the house ofSimon the LeperinBethany, a village in Judaeaon the southeastern slope of theMount of Olives, and he is anointed byMary of Bethany, the sister of Martha and Lazarus, according to the accounts.
Aside from the honorific anointing with perfume, which appears in other writings from the historical period, using long hair to dry Jesus’ feet, as described in John and Luke, is not documented anywhere else and should be viewed as an unusual gesture.
According to Matthew 26, Mark 14, Luke 7, and John 12, an event (or series of events – see debate below) took place. Matthew and Mark are remarkably similar in their personalities: Matthew 26:6–13 (NASB) An alabaster container of extremely expensive perfume was brought to Jesus’ attention when he was in the home of Simon the Leper, and she lavished it on his head as he was reclined at the table. When the disciples realized what had happened, they were furious. “What is the point of this waste?” they inquired.
Jesus, who was well aware of this, remarked to them, “What are you doing harassing this lady?
Poor people are something you’ll always have on your side, but I won’t always be there for you.
Truly, I assure you, everywhere this gospel is taught throughout the world, the story of what she has done will be shared as well, in her honor and remembrance.” Mark 14:3–9 (KJV) While he was at Bethany, resting at the table in the home of Simon the Leper, a woman approached him and presented him with an alabaster jar containing an extremely costly perfume made of purenard, which he accepted.
- One or two of those in attendance were muttering angrily to one another “What is the point of wasting perfume?
- “Leave her alone,” Jesus instructed.
- She has done something very wonderful for me.
- However, you will not always have me at your disposal.
- She prepared my body for burial by sprinkling perfume on it the night before.
- When a wicked lady in that town discovered that Jesus was eating at the Pharisee’s house, she made her way there with an alabaster jar of perfume in her hand.
- Afterwards, she cleaned their faces with her hair, kissed them, and sprayed them with perfume.
“Tell me, teacher,” he demanded emphatically.
One owing him five hundred denarii, while the other owed him fifty denarii.
Which of them will be the one who will love him the most now?” “I presume the one who had the larger loan forgiven,” Simon responded.
Afterwards, he turned to face the lady and addressed Simon as follows: “Do you happen to observe this woman?
Despite the fact that you did not provide me with any water for my feet, she soaked my feet with tears and wiped them with her hair instead.
Even if you did not apply oil on my head, she has sprayed perfume all on my feet.
However, whomever has been forgiven little, loves little as a result of their forgiveness.” Afterwards, Jesus told her, “Your sins have been forgiven.” “Who is this person who even forgives sins?” the other guests began to speculate among themselves.
12:1–8 (John 12:1–8) Approximately six days before the Passover holiday, Jesus traveled to Bethany, where Lazarus resided, whom Jesus had resurrected from the grave six days before the holiday.
Meanwhile, Lazarus was among those seated around the table with him, serving as his server.
Furthermore, the perfume enveloped the entire house with its scent.
It was worth the equivalent of a year’s earnings.” Not because he was concerned about the needy, but rather because he was a con artist who used to take advantage of the situation by taking what was put into the money bag and putting it in his own pocket.
“Leave her alone,” Jesus said in response. “That she should keep this perfume until the day of my funeral was the intention of the gift. Although the impoverished will always be a part of your community, you will not always have me.”
Locations where women are claimed to have anointed Jesus in some fashion, according to legend The events in the Gospels of Mark, Matthew, and John all take place at Bethany, a hamlet in Judea. The Gospels of Mark and Matthew specifically mention that it took place at the home of Simon the Leper. As recorded in Luke 7:36, Jesus had been invited to supper at the home of Simon the Pharisee, who had invited him. Thispolis (which may be rendered in English as ‘town’ or ‘city’) was Nain, according to the preceding tale of theRaising of the Son of the Widow of Nain (Luke 7:11–17), which makes it apparent that this wicked woman was residing in the town/city (Greek: v têi pólei) where Jesus was staying.
The nameless location where Mary and Martha dwell in Luke 10:38–42, on the other hand, is referred to as a ‘village’ (Greek: kómé) in verse 10 of the same chapter.
As a result, most modern scholars agree that the sinful woman in Luke 7 lived in Nain, while Luke 10’s Mary lived in a village somewhere else in Galilee, and John 11–12’s Mary lived in Bethany, Judea.
In conclusion, the hosts who welcome Jesus into their home appear to be four distinct persons in each of the four stories: Simon the Leper is a fictional character created by author Simon the Leper.
Mary of Bethany
The city of Bethany is mentioned as the setting for the accounts in Matthew 26, Mark 14, and John 12. The lady is referred to as Mary in John’s gospel, and she is the sister of Martha and Lazarus. The criticism levelled at Mary for carrying out the activity is that she used an expensive ointment that might have been sold and the earnings donated to the needy instead of utilizing it. According to the Gospels in Matthew, Mark, and John, Jesus associates the anointing with preparations for his burial, since he will be killed not many days later.
The sinful woman
Mary, the sister of Martha and Lazarus, is identified as the lady in John. In the Gospels of Mark and Matthew, she is not identified. The wicked lady in Luke’s account is an unknown character. Since Luke 7 reveals that Jesus was ministering in the northern districts of Nain and Capernaum, it is reasonable to assume that this event took place in that region. The woman employs tears, as well as perfume, to make her point.
The criticism thrown against Jesus in this tale is that he allowed a sinner to come close to him. Throughout the Gospel of Luke, Jesus makes a connection between the deed and the woman’s faults, his forgiveness, and the lack of hospitality shown by his host.
Because of confusing or missing details between the authors’ versions of numerous events in the Gospels, readers and academics have come up with a variety of alternate interpretations. Generally speaking, the tales are believed to be separate occurrences, yet they have been jumbled in some instances, leading to the belief that Mary is a prostitute. A contributing factor to this is the existence of a number of women named Mary in the New Testament, which has resulted in the interpretation of Mary of Bethany as Mary Magdalene.
At all four, there is a setting in a house for a supper, a woman, and costly perfume being put on Jesus, to which someone takes exception.
In Matthew and Mark, the house belongs to Simon the Leper, however in Luke, the house belongs to a Pharisee called Simon.
There are just a few small changes in the basic messages conveyed by the accounts in Matthew, Mark, and John, such as “The poor will always be with you” and “She put perfume on my corpse beforehand to prepare for my burial.” In Luke, however, statements on hospitality and forgiveness of sins are recorded that are not seen in the other gospel narratives.
The gospels of John and Luke diverge from Matthew and Mark in that they report that the anointing is applied to the feet rather than the head. It has been suggested that Luke is speaking about an altogether separate occurrence as a result of this, according to some. According to J.K. Elliott, “it is largely acknowledged among academics that all four narratives refer to the same occurrence.” All four evangelists adapted the tale to their own “.theological, and dramatic purpose.”, utilizing oral and written traditions to express their “.own apologetic purposes.”, according to him, explaining the discrepancies.
When her tears began to fall on Jesus’ feet, she wiped them with her hair, according to the gospel writer.
It is possible to argue that this tale could not have taken place only a few days before the crucifixion because of the various events that followed in Luke’s gospel, but this cannot be proven.
The woman’s conduct has historically been connected with Mary Magdalene, despite the fact that there is no biblical source that identifies her as such (she is mentioned by name for the first time, immediately following this episode, at the beginning of Luke chapter 8).
Another point of contention is the meaning of “the poor you always have with you.” While some have criticized Jesus’ response as indicating a lack of morality, others have argued that, given his impending crucifixion, he is simply explaining that what was done was not a choice between two moral acts, but a necessity, and would be no more criticized in Jesus’ day than a modern man purchasing a coffin for a loved one, even though there are poor who could be fed instead of According to author Kurt Vonnegut in his autobiographical novelPalm Sunday, he had been called to preach onPalm Sundayin 1980, and he chose the Gospel of John’s versionof the anointing as his text.
It was because he had “seen so much un-Christian irritation with the poor spurred by the citation” that he decided to do so; he questioned the translation, claiming it lacked the mercifulness of the Sermon on the Mount, and used the occasion to give his own translation of the passage.
When Mark has Jesus anticipate that this narrative would always be recounted in remembrance of a lady whose name escapes him, it must be an accidental irony on his part.”
- Christ’s feet are anointed by Mary Magdalene. The Ointment of the Magdalene, an illuminated book from around 1500. (Le parfum de Madeleine). James Tissot, about 1900
- James Tissot, ca.
- Foot washing, Chrism, and the life of Jesus in the New Testament are all included.
- A denarius was the typical daily salary of a day laborer in ancient Greece, and three hundred denarii represented three hundred denarii.
- Hornsby 2009, pp. 339–342
- “Jesus’ anointing of the Holy Spirit.” TextExcavation.com, accessed April 21, 2009. The original version of this article was published on February 8, 2012. “Luke 7:11 translations comparison.” Biblehub.com. Retrieved27 January2021
- “Luke 10 Study Bible.” Biblehub.com. Retrieved27 January2021
- “Luke 7:11 translations comparison.” Biblehub.com. Retrieved27 January2021
- “Luke 10 Study Bible abEsler, Philip Francis
- Piper, Ronald Allen
- Piper, Ronald Allen (2006). Social-scientific approaches to the Gospel of John’s accounts of Lazarus, Mary, and Martha. Fortress Press, Minneapolis, Minnesota, pp. 49–60. 9 December 2020
- Retrieved 9 December 2020
- Liz Curtis Higgs is a writer and actress (2004). Unveiling Mary Magdalene: Discover the Truth On a Not-So-Bad Girl from the Bible is a book about the life and times of Mary Magdalene. Title page 144. ISBN 9780307552112. Colorado Springs: Crown Publishing Group. Retrieved on January 27, 2021
- Losch, Richard R., et al (2008). All the People in the Bible: An A-Z Guide to the Saints, Scoundrels, and Other Characters in Scripture is an A-Z guide to the saints, scoundrels, and other characters in the Bible. Theology of Persuasion in the Gospels(2008), pages. 85-106ISBN1-60608-220-5
- Hornsby 2009, p. 339
- Mack, Burton L. and Vernon K. Robbins, Patterns of Persuasion in the Gospels(2008), pp. 85-106ISBN1-60608-220-5
- Mack, Burton L. and Vernon K. Robbins, Patterns of Persu Kurt Vonnegut is a writer who lives in New York City (1981). Dell Publishing, pp.324–330, ISBN 0-440-57163-4. Palm Sunday Anything that Jesus truly said to Judas was, of course, uttered in Aramaic and has passed down to us through the ages through the mediums of Hebrew, Greek, Latin, and ancient English. “The poor you always have with you, but you do not always have Me,” He may have added, or something along those lines. Perhaps a small nuance has been lost in the process of translation. I’d like to reclaim what has been taken away from me. Why? Due to the fact that I, as a Christ-worshiping agnostic, have witnessed so much un-Christian frustration with the poor, which has been fostered by the phrase “For the poor always you have with you.” If Jesus really did say it, it was a divine joke that was perfectly timed for the moment. It expresses everything about hypocrisy while saying nothing about the plight of the impoverished. Judas’ hypocrisy is a Christian jest, which permits Jesus to maintain civility with him while still chastising him for it. ‘Don’t be concerned about it, Judas. It seems likely that there will be lots of impoverished people around long when I am no longer alive.’ My own translation does not do any harm to the original language of Scripture. I’ve rearranged them a bit, not just to make them more amusing given the circumstances, but also to bring them more in tune with the Sermon on the Mount, which I’ve included below. The Sermon on the Mount depicts a mercifulness that is impervious to change or deterioration.
As far as our perceptions of Bible women go, how did we go from sinner to whore? This harsh phrase is used solely to draw attention to the false dichotomy that has been given to Bible women, and it is not intended to imply that any woman should be subjected to this name.) Luke 7:36-39 describes a lady who approaches a house where Jesus is eating with her damaged and crying body. Using her hair to wipe the oil and tears off his feet, she anoints them with a kiss. The males in attendance are talking about her as if she isn’t even present.
With reference to the mystery woman’s character in our contemporary environment, it is simple to interpret her as “promiscuous.” Christians have historically had a proclivity to read Bible women’s non-specific sin as sexual immorality, and female promiscuity is frequently inferred from the text without any support from the text itself.
- Sometimes Bible professors go beyond suggestion and assert categorically that the anonymous lady was unquestionably a prostitute—again, despite the absence of any specific scriptural proof to support their claim.
- A footnote in the NASB refers to her as “immoral,” and there is a great deal of discussion about her character.
- Mary, whose brother Lazarus was ill, anointed the Lord with ointment and washed His feet with her hair, was the Mary who did all of this” (John 11:2).
- Because Luke’s Gospel does not provide a chronological account of Jesus’ life and ministry, it is reasonable to assume that this occurred later in Jesus’ ministry than previously believed.
- According to some scholars, the unnamed woman’s status as a sexually disgraced woman, a prostitute, is so unquestionable that the unnamed woman in Luke 7 must be a different woman from the Mary who appears in John’s corresponding story.
- On two separate occasions, Jesus was invited to a Pharisee’s home for supper by his host.
- On both occasions, Jesus was invited by a Pharisee who went by the name of Simon.
It’s not unreasonable to speculate that two women anointed Jesus with oil at some point during his life.
In Luke’s account, the unnamed woman is assumed to be a prostitute, whereas in John’s version, she is identified as Mary.
Examine Mary in greater detail.
She then went back to her place of mourning.
Then he requested that he be taken to Lazarus, who he then raised from the dead.
But then she witnessed the miracle of Lazarus’ resurrection, which she will never forget.
She performed a beautiful act of faith by breaking a costly jar of perfume and anointing Jesus with it.
She washed his feet with her own hair, which was a beautiful act of repentance on her part.
When Jesus allowed such a “sinful woman” to come close to him, Simon, the Pharisee, became embarrassingly embarrassed.
Jesus, on the other hand, confronted Simon about his preconceived notions about Mary.
During the time that Jesus was taken from the cross and laid in a tomb, “Mary Magdalene and another Mary, who was sitting opposite the grave, were present” (Matthew 27:61).
She was poised and ready to anoint her savior once more.
Not only was the believer who anointed Jesus before his crucifixion a nameless woman with no prior criminal record, but she also had a history of sexual sin.
It is not honest to cast another woman in that role because we are having difficulty reconciling two different accounts of the same woman.
No, she had a specific purpose in mind: to anoint her savior.
In the same way that Mary did, women can gain knowledge at the feet of the Messiah.
And when we fall short and miss the true character of Jesus, we can come to him without feeling guilty.
This is the third installment of a series of articles examining what Christians have been taught about women in the Bible.
Read part 1 of Rahab’s story. Deborah the Judge and Jael the Just are featured in Part 2 of The Righteousand. Read Female and Male in Four Anointing Stories for more information on this subject.
Mary Magdalene Washes Jesus’ Feet with Her Tears, Wipes Them with Her Hair, and Anoints Them with Perfume
And behold, a woman who was in the city, a sinner; and when she knew that he was sitting at meat in the Pharisee’s house, she brought an alabaster cruse of ointment, and standing behind at his feet, weeping, she began to wet his feet with her tears, and wiped them with the hair of her head, and kissed his feet, and anointed them with the ointment.” Luke 7:37-38 ASV Illustration of Mary Magdalene drying Jesus’ feet with the hair on her head, after she washed them with her tears and before she anointed them.
The Pharisee named Simon is sitting next to Jesus.
An open window in the background reveals palm trees and some buildings.
Mary of Magdala was anointed by Simon and Mary of Magdala was anointed by the Magdalene who was a penitent and washed with water, perfume and oil.
Rev. Dr. Richard Gilmour, D.D., R.I.P. Bible History: Containing the Most Remarkable Events of the Old and New Testaments, with a Compendium of Church History (New York, NEW YORK (NY): Benziger Brothers, 1904) is a book on the history of the Bible. 156
Large GIF1024 x 650,644.2 KiBMedium GIF640 x 406,285.0 KiBSmall GIF320 x 203,77.7 KiBLarge GIF1024 x 650,644.2 KiBMedium GIF640 x 406,285.0 KiBSmall GIF320 x 203,77.7 KiB
What is the significance of Jesus being anointed by a woman with expensive perfume?
QuestionAnswer All four gospels have a description of Jesus being anointed by a woman with an expensive jar of perfume (Matthew 26:6–13; Mark 14:3–9; Luke 7:36–50; John 12:1–8), which is consistent with the tradition. While Matthew and Mark both recount the same story, they do not identify the lady; Luke recounts a different woman, who is likewise unnamed, on a separate occasion; and John, in yet another instance, identifies the woman as Mary of Bethany (John 11:2), the sister of Martha and Lazarus.
- “Now when Jesus was at Bethany in the house of Simon the leper, a woman came up to him with an alabaster flask of very expensive ointment, and she poured it on his head as he reclined at the table,” Matthew 26:6–7 (ESV).
- As a teaching lesson for the disciples, Matthew emphasizes the anointing of Jesus, which causes them to get enraged as a result of the woman’s extravagant wastefulness.
- During the anointing, Christ reveals that it is to prepare His corpse for burial and that the woman’s gesture of love would be remembered eternally everywhere the good news is broadcast across the world.
- As they have done in the past, the woman’s detractors accuse her of giving an exorbitant present, claiming that it could have been sold for more than a year’s pay (Mark 14:5).
- Jesus informs them that He will not be among them for a lengthy period of time, an allusion to His coming death and interment.
- There may also be an inference of Jesus’ monarchy, because the anointing of the head was frequently related with the consecration of kings in the Old Testament (1 Samuel 9:15–10:1; 16:12–13; 1 Kings 1:38–40; 1 Kings 1:38–40).
- Anoint Jesus’ feet with a sinful woman’s love and gratitude while she dines in the home of Simon the Pharisee, who had arrogantly omitted to give the traditional respect and hospitality to his visitor.
The tale is identical to those told in the other gospels, with the exception that this anointing takes place six days before Passover and that Judas is identified as the disciple who complains to the “wasted” oil.
When Judas criticizes Mary, Jesus responds by emphasizing the unique chance that Mary had: “You will always have the poor among you, but you will not always have me” (Matthew 25:34-35).
It is Mary’s anointing that once again draws attention to Christ’s identification as Messiah-King, but it also draws attention to His lowly position as Servant-King.
In each of the accounts, a woman performs an elaborate act of devotion by pouring forth a rare and expensive perfume.
Two anointings of Jesus take place during the week of Passover, both of which are connected to His impending death and burial on the cross.
In each instance, the woman’s behaviors communicate more than she is aware of.
Jesus Christ has been anointed as God’s Messiah.
As a result, Christ is the Greek counterpart of the termMessiah.
Acts 10:38; Luke 4:18).
Questions regarding Jesus Christ (return to top of page) In what way does Jesus being anointed by a lady with costly perfume signify anything?
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Matthew 26:6–13; Mark 14:3–9; Luke 7:36–50; John 12:1–8
Sixth, when Jesus was in Bethany in the house of Simon the leper, Leprosy was a word used to describe a variety of skin illnesses; see Leviticus 13 ” href=” f1-“>17. awomancameuptohimwithanalabasterflaskofveryexpensiveointment,andshepoureditonhisheadashereclinedattable. “Why this waste?” they demanded, when they realized what had happened to the disobedient. 9 For this, it might have been sold for a huge quantity of money and the x donated to the destitute.” “Why are you causing problems for her?” replied Jesus, who was well aware of what they were doing.
11 Forz you’ll always have the poor with you, buta you’ll never have me with you.
13 Truly, I say to you, whereverc thisgospelisproclaimedinthewholeworld, what she has done will also be remembered in her honor.”
Jesus Anointed at Bethany
Leprosy was a name used to describe a variety of skin ailments; see Leviticus 13 for further information. 3b Andwhilehewasatc BethanyinthehouseofSimontheleper, “A href=” f1-“>Anchor text: 1ashewasrecliningattable,awomancamewithanalabasterflaskofointmentofpurenard,verycostly,andshebroketheflaskandpoureditoverhishead. Four people expressed their outrage by asking themselves, “Why was the ointment used in that manner? 5 Thisointmentcouldhavebeenavailableforsaleformorethanthreehundreddollars. arii It was equivalent to a day’s salary for a laborer ” href=” f2-“> “>2 and d were given to the less fortunate.” And they reprimanded her for it.
However, you will not always have me.
9 And really, I say to you, wherever the gospel is preached throughout the entire globe, what she has done will be remembered.”
A Sinful Woman Forgiven
36u One of the Pharisees approached him and invited him to join him for dinner; he agreed and went to the Pharisee’s house to accept the invitation. And behold, a woman of the city, who was a sinner, when she learned that he was reclining at table in the Pharisee’s house, brought an alabaster flask of ointment,38 and standing behind himathisfeet with tears in her eyes began to wet thisfeet with her tears and wipe them with the hair of her head, kissing his feet and anointing them with the ointment.
- One owed five hundred and fifty denarii, while the other owed fifty.
- Nowwhichofthemwilllovehimmore?” 43 Simon responded, “I’m assuming it was for this person that he forgave the greater debt.” Andhesaidtohim,“Youhavejudgedrightly.” 44 ThenturningtowardthewomanhesaidtoSimon,“Doyouseethiswoman?
- .45f You offered me a kiss, but she hasn’t stopped kissing my feet from the moment I arrived.
- 47 As a result, I tell you that her crimes, which are numerous, are forgiven—because she was greatly loved.
49 Then those who were seated at the meal with him started to ask among” href=” f1-“>1themselves, “Who is he, who even forgives sins?” 50 “Your faith has rescued you,” Jesus told the woman, “and now depart in peace.”
Mary Anoints Jesus at Bethany
12 Because it was six days before Passover,j Jesus traveled to Bethany,k where Lazarus was, whom Jesus had resurrected from the grave. 2 As a result, they prepared a meal for him there. Martha served, and Lazarus was among those who sat at the table with him. Therefore, 3m Marytookapound Greeklitera; an alitra (or Roman pound) was about 11 1/2 ounces or 327 grams. A href=” f1-“>1ofexpensiveointmentmadefrompurenard was applied to the feet of Jesus, and she cleaned the soles of his feet with her hair.
4 Nevertheless, Judas Iscariot, one of his followers (and the man who was about to betrayhim), asked,5 “Why wasn’t this ointment sold for three hundred denarii?” “Adenarius was the equivalent of a day’s salary for a laborer.” Is 2andn given to the poor?
6 He stated this not because he cared for the poor, but because he was a thief, and because he was in charge of the moneybag, he used it to help himself to whatever was placed in it.
John 12:3 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.
(3)After that, Mary obtained a pound of spikenard ointment. – Here, too, St. John is the only one who names the figure whom St. Matthew and St. Mark refer to as “a lady,” and she is true to the previous character as shown in St. Luke’s account (Luke 10:40;Luke 10:42). We can also see from this paragraph that she packed a “pound” of ointment with her on her journey. According to the other tales, it was a “alabaster box” in shape. Originally, this pound was the Greek litra, which became the Latin “libra,” which meant “pound of twelve ounces.” See Mark 14:3 for further information on the “ointment of spikenard.” It is possible that it refers to “Nard Pistik,” or Pistik ointment, because the term Pistik is a local name.
- And she anointed Jesus’ feet with oil, wiping his feet with her hair while she did so.
- Matthew and St.
- According to tradition (see, for example, Luke 7:46 and Psalm 23:5), but St.
- Verse three: As a result, Mary obtained a pound (the synoptists Matthew and Mark refer to it as “an alabaster,” i.e., a flask made of the expensive spar, which was specially suitable to the storage of liquid perfume, and which was hermetically sealed before being split for immediate use).
- Mark makes use of this unique term, which comes from the later Greek period.
- It is also translated as “spikenard” in Mark 14:3 by the Authorized Version, just as it is here (see alsoSong of Solomon 1:12 and Song 4:13, 14, where Hebrew correlates with the letter o).
- It is probable that the term had a specific geographical meaning in the area and belonged to a particular proper name, and that it is thus untranslatable.
- Mark (Mark 14:3) and Matthew (Matthew 26:7) both use the term in their respective passages.
- Each of the synoptists mentions a fact that John does not mention – that Mary broke the alabaster box and poured the costly unguent on his head in great abundance, as if hers had been the royal or high-priestly anointing (cf.
- She anointed Jesus’ feet with oil and cleaned his feet with her hair, and the entire house was filled with the scent of the ointment once she finished.
his innermost essence shines with dazzling light;” and adding that, just as the feet of the high priest were washed with water from recent defilement of the world’s dust, so An analogy of such profundity appears to us to be at odds with the simplicity of the tale, which appears to be entirely natural in its structure.
The crucial deed is further told as Mary wiped away the excess perfume from his feet with the strands of her unbound hair, a gesture that is still remembered today.
Many erroneous assumptions have been taken from this, many of which are completely unneeded.
Commentaries that run in parallel.
tookλαβοῦσα(labousa) Strong’s 2983: Verb – Aorist Participle Active – Nominative Feminine Singular Verb – Aorist Participle Active – Nominative Feminine Singular (a) I get, obtain, (b) I take, seize, and so on.
The weight of a pound is of Latin origin.
From the standpoint of polus and time, this is incredibly beneficial.
constructed entirely of pure (pistiks) materials Strong’s 4101:Genuine, pure (as in ointment), and dependable.
She was anointed with oil of alien origin (‘nard’).
feet πόδας(podas) In the Strong’s 4228, the foot is used as an accusative masculine plural noun.
andκαὶ(kai) ConjunctionStrong’s 2532 includes the words and, more more importantly, specifically.
Massaomai is made by kneading the ek and the base of the massaomai, which means to wipe dry.
‘Foot’ is a fundamental term.
This includes all of the inflections of the feminine he as well as the neuter to; the definite article; and the.
The reflexive pronoun self, which is used in the third person as well as the other persons, is derived from the particle au.
θριξὶν(thrixin) Plural of a noun in the Dative Feminine Form Strong’s 2359:Hair is a type of hair (of the head or of animals).
Andδὲ(de) ConjunctionStrong’s 1161 is as follows: A primary particle; however, and, and, and, and, and, and, and, and, and, and, and, and, and, and, and Strong’s 3588:the, the definite article in nominative feminine singular.
houseοἰκία(oikia) Noun – Nominative Feminine SingularStrong’s 3614: Noun – Nominative Feminine Singular From the Greek word oikos, which means “home,” though it is more commonly used to refer to a place of residence.
Origin, from, and out are all denoted by the primary preposition theτῆς(tēs) definite articleStrong’s 3588:the, the definite article in the genitive feminine singular including the feminine he and the neuter to in all of their inflections; the definite article; the.fragrance(osms); and the definite article Strong’s 3744: A smell, odor, or savor.
This includes all of the inflections of the feminine he as well as the neuter to; the definite article; and the word “perfume” (myrou) Noun – Genitive Neuter SingularStrong’s 3464: noun – genitive neuter singular Anointing oil, anointing ointment ‘Myrrh,’ which is a fragrant oil, is most likely of foreign origin.
Revelations 12:3 (Catholic Bible) Gospels of the New Testament: Mary, as a result, took a pound of ointment, according to John 12:3. (Jhn Jo Jn)