Plot to Kill Jesus and the Anointing at Bethany
Mark 14:1-11
Mark.14.1 - Details
Original Text
Morphology
- Ην: VERB,impf,act,ind,3,sg
- δε: CONJ
- το: ART,acc,sg,n
- πασχα: NOUN,nom,sg,n
- και: CONJ
- τα: ART,acc,pl,n
- αζυμα: NOUN,nom,pl,n
- μετα: PREP
- δυο: NUM,acc,pl,m
- ημερας: NOUN,acc,pl,f
- και: CONJ
- εζητουν: VERB,impf,act,ind,3,pl
- οι: ART,nom,pl,m
- αρχιερεις: NOUN,nom,pl,m
- και: CONJ
- οι: ART,nom,pl,m
- γραμματεις: NOUN,nom,pl,m
- πως: ADV
- αυτον: PRON,acc,sg,m
- εν: PREP
- δολω: NOUN,dat,sg,m
- κρατησαντες: VERB,aor,act,part,nom,pl,m
- αποκτεινωσιν: VERB,aor,act,subj,3,pl
Parallels
- Matthew 26:1-2 (verbal): Same timing formula (“After two days”) and reference to the approaching Passover; sets the same chronological scene for the plot against Jesus.
- Matthew 26:3-5 (structural): The chief priests and elders assemble to plot how to arrest Jesus secretly and kill him — a parallel account of the leaders’ conspiracy found immediately after Matthew’s timing note.
- Luke 22:1-2 (verbal): Luke likewise links the approach of the Feast of Unleavened Bread with the chief priests and scribes seeking how to put Jesus to death, using very similar language and sequence.
- John 11:45-53 (thematic): Earlier Judean council discussion after the raising of Lazarus where chief priests and Pharisees decide to plot Jesus’ death (Caiaphas’ statement); provides background for the leaders’ determination to kill Jesus in Mark 14:1.
Alternative generated candidates
- Now the Passover and the Feast of Unleavened Bread were two days away; and the chief priests and the scribes were seeking how to arrest him by stealth and kill him; for they said, "Not during the festival, lest there be an uproar of the people."
- Now the Passover and the Feast of Unleavened Bread were two days away.
Mark.14.2 - Details
Original Text
Morphology
- ελεγον: VERB,impf,act,ind,3,pl
- γαρ·Μη: PART
- εν: PREP
- τη: ART,dat,sg,f
- εορτη: NOUN,dat,sg,f
- μηποτε: PART
- εσται: VERB,fut,mid,ind,3,sg
- θορυβος: NOUN,nom,sg,m
- του: ART,gen,sg,n
- λαου: NOUN,gen,sg,m
Parallels
- Matthew 26:5 (verbal): Synoptic parallel—Jewish leaders say not to arrest Jesus during the festival lest there be an uproar among the people (close wording and context).
- Luke 22:2 (verbal): Another synoptic parallel—chief priests and scribes seek to kill Jesus but decide not to act during the festival for fear of the people.
- John 11:48 (thematic): Caiaphas and other leaders express fear that Jesus' continued activity will provoke popular belief and possibly Roman intervention—shows same concern about public reaction and disturbance.
- John 12:10–11 (thematic): The chief priests plot to kill Lazarus because many believed on Jesus—illustrates leaders' fear of popular support and unrest surrounding festival-like public belief.
Alternative generated candidates
- But while he was at Bethany, reclining at table in the house of Simon the leper, a woman came having an alabaster jar of very costly ointment of nard; and she broke the jar and poured it on his head.
- The chief priests and the scribes were seeking how to seize him by craft and put him to death; for they said, "Not during the festival, lest there be an uproar among the people."
Mark.14.3 - Details
Original Text
Morphology
- Και: CONJ
- οντος: PART,pres,act,gen,sg,m
- αυτου: PRON,gen,sg,m
- εν: PREP
- Βηθανια: NOUN,dat,sg,f
- εν: PREP
- τη: ART,dat,sg,f
- οικια: NOUN,dat,sg,f
- Σιμωνος: NOUN,gen,sg,m
- του: ART,gen,sg,n
- λεπρου: ADJ,gen,sg,m
- κατακειμενου: VERB,pres,mid,part,gen,m,sg
- αυτου: PRON,gen,sg,m
- ηλθεν: VERB,aor,act,ind,3,sg
- γυνη: NOUN,nom,sg,f
- εχουσα: VERB,pres,act,part,nom,f,sg
- αλαβαστρον: NOUN,acc,sg,n
- μυρου: NOUN,gen,sg,n
- ναρδου: NOUN,gen,sg,f
- πιστικης: ADJ,gen,sg,f
- πολυτελους·συντριψασα: VERB,aor,act,part,nom,f,sg
- την: ART,acc,sg,f
- αλαβαστρον: NOUN,acc,sg,n
- κατεχεεν: VERB,impf,act,ind,3,sg
- αυτου: PRON,gen,sg,m
- της: ART,gen,sg,f
- κεφαλης: NOUN,gen,sg,f
Parallels
- Matthew 26:6-13 (verbal): Parallels Mark's pericope almost verbatim: anointing in the house of Simon the leper with an expensive alabaster jar of perfume, the act of anointing, and Jesus' defense of the woman (including the remark about the poor).
- John 12:1-8 (thematic): Another Bethany anointing with expensive nard shortly before the Passion. Shares details (alabaster jar, costly perfume, criticism by disciples/Judas) though John names Mary and has her anoint Jesus' feet and wipe them with her hair.
- Luke 7:36-50 (thematic): An earlier Lukan anointing by a woman who anoints Jesus with ointment and wipes his feet with her hair. Different setting and emphasis (forgiveness), but thematically parallel in the costly, intimate act of anointing Jesus.
- 1 Samuel 16:13 (allusion): Anointing as symbolic consecration/royal appointment: Samuel anoints David as king. The costly anointing of Jesus invites messianic/kingly associations and foreshadows his role and impending death.
Alternative generated candidates
- There were some who were indignant among themselves and said, "Why has this waste of the ointment been made?"
- While he was in Bethany, at the house of Simon the leper, a woman came carrying an alabaster jar of very costly ointment of pure nard. She broke the jar and poured it on his head.
Mark.14.4 - Details
Original Text
Morphology
- ησαν: VERB,impf,act,ind,3,pl
- δε: CONJ
- τινες: PRON,nom,pl,m
- αγανακτουντες: VERB,pres,act,part,nom,pl,m
- προς: PREP
- εαυτους·Εις: PRON,acc,pl,m
- τι: PRON,int,nom,sg,n
- η: ART,nom,sg,f
- απωλεια: NOUN,nom,sg,f
- αυτη: PRON,dat,sg,f
- του: ART,gen,sg,n
- μυρου: NOUN,gen,sg,n
- γεγονεν: VERB,perf,act,ind,3,sg
Parallels
- Matthew 26:8-9 (verbal): Almost identical reaction: the disciples express indignation and ask why the ointment was wasted (near-verbal parallel to Mark’s question about the loss of the ointment).
- John 12:4-5 (thematic): Judas objects to the expensive ointment, arguing it could have been sold and the money given to the poor—a related objection that echoes the complaint about 'waste.'
- Luke 7:39 (structural): In the earlier anointing narrative a host (Simon the Pharisee) ‘spake within himself’ in response to a woman’s anointing—structurally analogous as an inward, critical reaction during an anointing scene.
- Matthew 26:10-13 (quotation): Jesus’ defence of the woman (‘Why trouble ye the woman?... she hath done what she could…’) appears in the parallel Matthew pericope and answers the indignation mentioned in Mark 14:4.
Alternative generated candidates
- For they could have sold it for more than three hundred denarii and given it to the poor; and they reproached her.
- Some there were who were indignant and said to one another, "Why this waste of ointment?"
Mark.14.5 - Details
Original Text
Morphology
- ηδυνατο: VERB,impf,mid,ind,3,sg
- γαρ: PART
- τουτο: PRON,nom,sg,n
- το: ART,acc,sg,n
- μυρον: NOUN,acc,sg,n
- πραθηναι: VERB,aor,pass,inf
- επανω: PREP
- δηναριων: NOUN,gen,pl,n
- τριακοσιων: NUM,gen,pl,n
- και: CONJ
- δοθηναι: VERB,aor,pass,inf
- τοις: ART,dat,pl,n
- πτωχοις·και: NOUN,dat,pl,m
- ενεβριμωντο: VERB,impf,mid,ind,3,pl
- αυτη: PRON,dat,sg,f
Parallels
- Matthew 26:9-10 (verbal): Near-verbatim Synoptic parallel: disciples say the ointment could have been sold for more than three hundred denarii and the money given to the poor; the same objection appears here.
- John 12:5-6 (verbal): Close parallel with the same monetary figure; Judas (identified as keeper of the money) objects that the ointment could have been sold for over three hundred denarii — adds the detail of Judas’s dishonesty.
- Luke 7:37-50 (thematic): Different anointing episode (earlier in Luke) in which a woman anoints Jesus, is criticized or judged by bystanders, and Jesus defends her — parallels the theme of anointing, reproach, and Jesus’ response.
- Mark 14:6 (structural): Immediate contextual parallel/continuation in Mark: Jesus rebukes those who criticize her ('Leave her alone'); directly follows the complaint recorded in 14:5.
Alternative generated candidates
- But Jesus said, "Leave her alone; why do you trouble her? She has done a good work for me.
- For this ointment might have been sold for more than three hundred denarii and given to the poor. And they reproached her.
Mark.14.6 - Details
Original Text
Morphology
- ο: ART,nom,sg,m
- δε: CONJ
- Ιησους: NOUN,nom,sg,m
- ειπεν·Αφετε: VERB,aor,act,ind,3,sg + VERB,pres,act,imp,2,pl
- αυτην·τι: PRON,acc,sg,f + PRT
- αυτη: PRON,dat,sg,f
- κοπους: NOUN,acc,pl,m
- παρεχετε: VERB,pres,act,ind,2,pl
- καλον: ADJ,nom/acc,sg,neut
- εργον: NOUN,acc,sg,n
- ηργασατο: VERB,aor,mid,ind,3,sg
- εν: PREP
- εμοι·: PRON,dat,sg,1
Parallels
- Matthew 26:10-13 (verbal): Direct parallel account of the anointing; Jesus rebukes those who object and calls the woman's action a ‘good work,’ promising it will be remembered.
- John 12:3-8 (verbal): Close narrative parallel (Mary anoints Jesus; objections are raised, Jesus defends her and links the act to his burial), sharing similar verbal and thematic elements.
- Luke 7:37-50 (thematic): Different setting (a Pharisee’s house) and emphasis (forgiveness of sins), but thematically parallels a woman’s anointing of Jesus and his public defense of her action.
- Mark 14:3-9 (structural): Immediate pericope containing verse 6; provides full context of the anointing narrative and Jesus’ pronouncement that the deed will be remembered.
Alternative generated candidates
- For you always have the poor with you, and whenever you wish you can do them good; but you will not always have me.
- But Jesus said, "Leave her alone. Why do you trouble her? She has done a good work for me.
Mark.14.7 - Details
Original Text
Morphology
- παντοτε: ADV
- γαρ: PART
- τους: ART,acc,pl,m
- πτωχους: NOUN,acc,pl,m
- εχετε: VERB,pres,act,ind,2,pl
- μεθ᾽εαυτων: PREP+PRON,gen,pl,3
- και: CONJ
- οταν: CONJ
- θελητε: VERB,pres,act,subj,2,pl
- δυνασθε: VERB,pres,mid,ind,2,pl
- αυτοις: PRO,dat,pl,3
- ευ: ADV
- ποιησαι: VERB,aor,act,inf
- εμε: PRON,acc,sg,1
- δε: CONJ
- ου: PART,neg
- παντοτε: ADV
- εχετε·: VERB,pres,act,ind,2,pl
Parallels
- Matthew 26:11 (verbal): Parallel anointing account with nearly identical wording: 'For you always have the poor with you, but you will not always have me.'
- John 12:8 (verbal): John's version of the Bethany anointing repeats the same saying in the context of Mary's act: affirms the contrast between ongoing care for the poor and Jesus' limited presence.
- Deuteronomy 15:11 (allusion): Old Testament law: 'There will always be poor people in the land,' providing a theological background for the claim that the poor will always be present and require ongoing aid.
- Luke 7:36-50 (thematic): Earlier anointing narrative (the sinful woman) shares themes of anointing, social judgment, and priorities in religious response—illuminates different prespectives on honoring Jesus versus ordinary obligations to the poor.
Alternative generated candidates
- She has done what she could; she has anointed my body beforehand for burial.
- For you always have the poor with you, and whenever you will you can do them good; but you will not always have me.
Mark.14.8 - Details
Original Text
Morphology
- ο: ART,nom,sg,m
- εσχεν: VERB,impf,act,ind,3,sg
- εποιησεν: VERB,aor,act,ind,3,sg
- προελαβεν: VERB,aor,act,ind,3,sg
- μυρισαι: VERB,aor,act,inf
- το: ART,acc,sg,n
- σωμα: NOUN,acc,sg,n
- μου: PRON,gen,sg,1
- εις: PREP
- τον: ART,acc,sg,m
- ενταφιασμον: NOUN,acc,sg,m
Parallels
- Matthew 26:12 (verbal): Matt's parallel pericope uses essentially the same wording—Jesus defends the woman's anointing as preparation for his burial.
- John 12:7 (verbal): John's Bethany anointing (Mary of Bethany) includes Jesus' remark that she kept the ointment for the day of my burial, closely echoing Mark's idea.
- John 19:39-40 (thematic): After the crucifixion Nicodemus and Joseph bring myrrh and aloes to anoint Jesus' body for burial, connecting the act of anointing to burial preparation.
- Luke 7:37-50 (thematic): A different woman anoints Jesus' feet in Luke; while not a burial anointing, it parallels the motif of a woman's devotional anointing and Jesus' interpretive response.
Alternative generated candidates
- Truly I tell you, wherever the gospel is proclaimed in the whole world, what she has done will be told also, in memory of her."
- She has done what she could; she anointed my body beforehand for burial.
Mark.14.9 - Details
Original Text
Morphology
- αμην: PART
- δε: CONJ
- λεγω: VERB,pres,act,ind,1,sg
- υμιν: PRON,dat,pl,2
- οπου: ADV,rel
- εαν: CONJ
- κηρυχθη: VERB,aor,pass,subj,3,sg
- το: ART,acc,sg,n
- ευαγγελιον: NOUN,acc,sg,n
- εις: PREP
- ολον: ADJ,acc,sg,m
- τον: ART,acc,sg,m
- κοσμον: NOUN,acc,sg,m
- και: CONJ
- ο: ART,nom,sg,m
- εποιησεν: VERB,aor,act,ind,3,sg
- αυτη: PRON,dat,sg,f
- λαληθησεται: VERB,fut,pass,ind,3,sg
- εις: PREP
- μνημοσυνον: NOUN,acc,sg,n
- αυτης: PRO,gen,sg,f
Parallels
- Matthew 26:13 (verbal): Near-verbatim parallel of Jesus' saying: 'Wherever this gospel is proclaimed... what she has done will be told in memory of her.' (Same condemnation/commendation formula in the anointing pericope.)
- John 12:7-8 (allusion): John's anointing account (Mary of Bethany) closely parallels Mark's scene and includes Jesus' defense of the woman's act and linking the anointing to his burial—same eventological context and purpose.
- Luke 7:47-48 (thematic): Another anointing episode where Jesus interprets the woman's action in terms of forgiveness and love; thematically parallels honor-bestowal by anointing and public testimony about a woman's deed.
- Matthew 24:14 (thematic): Shares the motif 'gospel proclaimed to the whole world'—Mark's remark ties the universal proclamation of the gospel to the enduring memorial of the woman's act, echoing the global-scope language of Matt 24:14.
Alternative generated candidates
- Then Judas Iscariot, one of the twelve, went to the chief priests in order to betray him to them.
- Truly I tell you, wherever the gospel is proclaimed in the whole world, what she has done will be told also in memory of her."
Mark.14.10 - Details
Original Text
Morphology
- Και: CONJ
- Ιουδας: NOUN,nom,sg,m
- Ισκαριωθ: NOUN,acc,sg,m
- ο: ART,nom,sg,m
- εις: PREP
- των: ART,gen,pl,m
- δωδεκα: NUM,acc,pl,m
- απηλθεν: VERB,aor,act,ind,3,sg
- προς: PREP
- τους: ART,acc,pl,m
- αρχιερεις: NOUN,nom,pl,m
- ινα: CONJ
- αυτον: PRON,acc,sg,m
- παραδοι: VERB,aor,act,subj,3,sg
- αυτοις: PRO,dat,pl,3
Parallels
- Matthew 26:14-16 (verbal): Direct parallel: Judas Iscariot, one of the Twelve, goes to the chief priests to betray Jesus; Matthew records essentially the same action and adds the agreement about payment.
- Luke 22:3-6 (verbal): Close parallel: Luke reports that Satan entered Judas (called Iscariot) and that he conferred with the chief priests and officers about betraying Jesus and sought an opportunity.
- John 13:21-30 (structural): Structural parallel: Jesus indicates a disciple will betray him; after receiving the morsel Judas immediately goes out—John links Judas' departure to the impending betrayal.
- Matthew 27:3-10 (thematic): Thematic parallel: Matthew narrates the aftermath of Judas' betrayal (remorse, return of the silver, and suicide), connecting back to his act of going to the chief priests to hand Jesus over.
Alternative generated candidates
- And when they heard it, they were glad and promised to give him money; and he sought how he might conveniently betray him.
- Then Judas Iscariot, one of the twelve, went to the chief priests to betray him to them. They were glad and promised to give him money.
Mark.14.11 - Details
Original Text
Morphology
- οι: ART,nom,pl,m
- δε: CONJ
- ακουσαντες: PTCP,aor,act,nom,pl,m
- εχαρησαν: VERB,aor,act,ind,3,pl
- και: CONJ
- επηγγειλαντο: VERB,aor,mid,ind,3,pl
- αυτω: PRON,dat,sg,m
- αργυριον: NOUN,acc,sg,n
- δουναι: VERB,aor,act,inf
- και: CONJ
- εζητει: VERB,impf,act,ind,3,sg
- πως: ADV
- αυτον: PRON,acc,sg,m
- ευκαιρως: ADV
- παραδοι: VERB,aor,act,subj,3,sg
Parallels
- Matthew 26:14-16 (quotation): Direct synoptic parallel: Judas bargains with the chief priests to betray Jesus for money (Matthew specifies thirty pieces of silver).
- Luke 22:3-6 (quotation): Close parallel account: Satan enters Judas, who then seeks and secures an opportunity to hand Jesus over to the authorities for money.
- John 12:4-6 (verbal): John links Judas with the disciples' moneybag and portrays his preoccupation with money (and theft), providing motive consistent with the bargain described in Mark.
- Zechariah 11:12-13 (allusion): Prophetic antecedent for betrayal-for-money imagery: the payment of silver (weighed/returned to the potter) is later applied in the Gospel tradition to the betrayal price.
Alternative generated candidates
- And he began to look for an opportunity to deliver him over when there would be a crowd.
- And he sought an opportunity to betray him, looking for a time when there would be no crowd.
Now the Passover and the Feast of Unleavened Bread were two days away; the chief priests and the scribes were seeking how, by treachery, to arrest him and kill him.
For they said, "Not during the festival, lest there be an uproar among the people." And while he was at Bethany, reclining at table in the house of Simon the leper, a woman came with an alabaster jar of very costly ointment of pure nard; and she broke the jar and poured it over his head.
There were some who were indignant among themselves and said, "Why this waste of ointment?"
For it might have been sold for more than three hundred denarii and given to the poor; and they reproached her. But Jesus said, "Leave her alone. Why do you trouble her? She has done a good deed to me."
For you always have the poor with you, and whenever you will you can do them good; but you will not always have me.
She has done what she could; she has anointed my body beforehand for burial.
Truly I say to you, wherever the gospel is proclaimed in the whole world, what she has done will be told in remembrance of her.
Then Judas Iscariot, one of the twelve, went to the chief priests to betray him to them. And when they heard it they were glad and promised to give him money; and he sought an opportunity to betray him.