Matthew 26:7

Matthew 26:7 in Multiple Translations

Berean Standard Bible BSB

a woman came to Him with an alabaster jar of expensive perfume, which she poured on His head as He reclined at the table.

King James Version KJV

There came unto him a woman having an alabaster box of very precious ointment, and poured it on his head, as he sat at meat.

American Standard Version ASV

there came unto him a woman having an alabaster cruse of exceeding precious ointment, and she poured it upon his head, as he sat at meat.

Bible in Basic English BBE

There came to him a woman having a bottle of perfume of great price, and she put the perfume on his head when he was seated at table.

Free Bible Version FBV

a woman came over to him carrying an alabaster jar of very expensive perfume. She poured it on Jesus' head while he was sitting eating.

Geneva Bible 1599 GNV

There came vnto him a woman, which had a boxe of very costly oyntment, and powred it on his head, as he sate at the table.

Young's Literal Translation YLT

there came to him a woman having an alabaster box of ointment, very precious, and she poured on his head as he is reclining (at meat).

World English Bible WEB

a woman came to him having an alabaster jar of very expensive ointment, and she poured it on his head as he sat at the table.

Noah Webster Bible WBS

There came to him a woman having an alabaster-box of very precious ointment, and poured it on his head as he sat at table .

Douay-Rheims 1899 DRV

There came to him a woman having an alabaster box of precious ointment, and poured it on his head as he was at table.

Translation for Translators T4T

a woman came to him. She was carrying a stone jar containing very expensive perfume. To show how much she appreciated Jesus, she poured the perfume on his head as he was eating.

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Berean Amplified Bible — Matthew 26:7

BAB

Word Study

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Matthew 26:7 Interlinear (Deep Study)

BIB

GRK προσηλθεν αυτω γυνη αλαβαστρον μυρου εχουσα βαρυτιμου και κατεχεεν επι την κεφαλην αυτου ανακειμενου

προσηλθεν proserchomai G4334 to come near/agree Verb-2AAI-3S

αυτω autos G846 it/s/he Pron-DSM

γυνη gunē G1135 woman Noun-NSF

αλαβαστρον alabastron G211 jar Noun-ASN

μυρου muron G3464 ointment Noun-GSN

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

βαρυτιμου barutimos G927 expensive Adj-GSN

και kai G2532 and Conj

κατεχεεν katacheō G2708 to pour Verb-AAI-3S

επι epi G1909 upon/to/against Prep

την ho G3588 the/this/who Art-ASF

κεφαλην kephalē G2776 head Noun-ASF

αυτου autos G846 it/s/he Pron-GSM

ανακειμενου anakeimai G345 to recline Verb-PNP-GSM

Greek Word Study

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Greek Word Reference — Matthew 26:7

προσηλθεν proserchomai G4334 "to come near/agree" Verb-2AAI-3S

To approach or come near, like when people visited Jesus in Matthew 4:11 and Luke 9:42, or when we draw near to God in Hebrews 12:18 and 22

Definition: προσ-έρχομαι [in LXX for קָרַב, נָגַשׁ, etc. ;] to approach, draw near: absol., Mat.4:11, Luk.9:42, al.; with infin., Mat.24:1, al.; with dative loc., Heb.12:18, 22; dative of person(s), Mat.5:1, and freq., Jhn.12:21, al.; ptcp., προσελθών, with indic., Mat.8:2, and freq., Mrk.1:31, Luk.7:14, al.; π. αὐτῷ, with indic., Mat.4:3, Mrk.6:35, Metaphorical, __(a) of approaching God: absol. (Lev.21:17, Deu.21:5, al.), Heb.10:1, 22; τ. θεῷ, Heb.7:25 11:6; τ. θρόνῳ τ. χάριτος, Heb.4:16; πρὸς Χριστόν, 1Pe.2:4; __(b) in sense not found elsewhere (Field, Notes, 211), to consent to: ὑγιαίνουσι λόγοις, 1Ti.6:3 (AS)

Usage: Occurs in 90 NT verses. KJV: (as soon as he) come (unto), come thereunto, consent, draw near, go (near, to, unto) See also: 1 Peter 2:4; Matthew 9:14; Hebrews 4:16.

αυτω autos G846 "it/s/he" Pron-DSM

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.

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.

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.

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.

βαρυτιμου barutimos G927 "expensive" Adj-GSN

Expensive means highly valuable, as in Matthew 26:7, where a woman pours very costly perfume on Jesus. It describes something of great worth or price.

Definition: βαρύτιμος, -ον (βαρύς, τιμή), of great value, very costly: Mat.26:7 (T, πολυτίμου) .† (AS)

Usage: Occurs in 1 NT verses. KJV: very precious See also: Matthew 26:7.

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.

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.

επι epi G1909 "upon/to/against" Prep

A preposition meaning upon, to, or against, often used to show location or direction, like in Matthew 6:10 where Jesus teaches us to pray for God's will to be done on earth. It can also indicate a sense of time or order.

Definition: ἐπί (before a smooth breathing ἐπ᾽, before a rough breathing ἐφ᾽), prep. with genitive, dative, accusative (accusative most frequently in NT), with primary sense of superposition, on, upon. __I. C. genitive, __1. of place, answering the question, where? __(a) of the place on which, on, upon: ἐπὶ (τ.) γῆς, Mat.6:10, 19, al.; τ. κεφαλῆς, 1Co.11:10; τ. νεφελῶν, Mat.24:3o, al.; like ἐν, in constr. praegn. after verbs of motion: βάλλειν, Mrk.4:26; σπείρειν, ib. 31; ἔρχεσθαι, Heb.6:7, al.; figuratively, ἐπ᾽ ἀληθείας (MM, see word ἀ.); of the subject of thought or speech, Gal.3:16; of power or authority, over, πάντων, Rom.9:5: τ. γάζης, Act.8:27; ἐξουσία, Rev.2:26 20:6; __(b) of vicinity, at, by: τ. θαλάσσης, Jhn.6:9; τ. ὁδοῦ, Mat.21:19; τοῦ βάτου, Mrk.12:26 (see Swete, in l.); with genitive of person(s), in the presence of, before, Mat.28:14, Act.23:30, 1Co.6:1, al. __2. Of time, __(a) with genitive of person(s), in the time of: ἐπὶ Ἐλισαίου, Luk.4:27; ἐπὶ Κλαυδίου, Act.11:28; ἐπὶ Ἀβιάθαρ ἀρχιερέως, when A. was high priest, Mrk.2:26; __(b) with genitive of thing(s), at, at the time of: Mat.1:11, Heb.1:2, 2Pe.3:3; ἐπὶ τ. προσευχῶν, Rom.1:10, Eph.1:16, 1Th.1:2, Phm 4. __II. C. dative, of place, answering the question, where? __(a) lit., on, upon: Mat.9:16, 14:8, al.; after verbs of motion (see supr., I, 1, (a)), Mat.9:16 Act.8:16; above, Luk.23:38; at, by, Mrk.13:29, Jhn.5:2, Act.5:9, al.; __(b) metaphorically, upon, on the ground of, Luk.4:4 (LXX); in the matter of, Mrk.6:52 (see Swete, in l.); upon, of, concerning, Act.5:35, 40; of the ground, reason or motive (Bl., §38, 2; 43, 3), Mat.18:3 19:9, Rom.12:12, al.; ἐφ᾽ ᾧ, for the reason that, because, Rom.5:12 2Co.5:4; after verbs of motion, over, Mat.18:13, Rom.16:19, al.; of a condition (cl.), Rom.8:20, 1Co.9:10; ἐπὶ δυσὶ μάρτυσιν (see Westc. on Heb.9:10), Heb.10:28; of purpose or aim, Eph.2:10, Php.4:10; of authority, over, Mat.24:47 Luk.12:44; of hostility, with dative of person(s) (cl.), against, Luk.12:52; in addition to (cl.), 2Co.7:13; of an adjunct, in, at, on, Php.1:3 2:17. __III. C. accusative, __1. of place of motion upon or over, answering the question, whither? __(a) lit., upon, over: Mat.14:28, 29, Luk.5:19, al. mult.; in NT also, answering the question, where? (as with genitive, dative), Mrk.4:38 11:2, Luk.2:25, Jhn.1:32; ἐπὶ τ. αὐτό, Act.1:15 2:1, al.; of motion to a vicinity, to, Mrk.16:2, Act.8:36, al.; __(b) metaphorically (in wh. "the accusative is more widely prevalent than it strictly should be," Bl., §43, 1); of blessings, evils, etc., coming upon one, with accusative of person(s), Mat.10:13 12:28, Act.2:17, Jhn.18:4, Eph.5:6, al.; of addition (dative in cl.), λύπη ἐπὶ λύπην, Php.2:27; ἐπικαλεῖν ὄνομα ἐπί (see: ἐπικαλέω), Act.15:17, Jas.2:7; καλεῖν ἐπί, to call after, Luk.1:59; of number or degree: ἐπὶ τρίς (cl. εἰς τ.), thrice, Act.10:16 11:10; ἐπὶ πλεῖον, the more, further, Act.4:17 2Ti.2:16 3:9 (see also infr., 2, (a)); ἐφ᾽ ὅσον (see infr., ib.), forasmuch as, Mat.25:40, 45, Rom.11:13; of power, authority, control, Luk.1:33, Act.7:10 Rom.5:14, Heb.3:6, al.; of the direction of thoughts and feelings, unto, towards, Luk.1:17 23:28, Act.9:35, 42, Rom.11:22, Gal.4:9, Eph.2:7, 1Ti.5:5, al.; of purpose, for, Mat.3:7, Luk.23:48; ἐφ᾽ ὅ πάρει (Rec. ἐφ᾽ ᾧ, Mat.26:50; of hostility, against, Mat.24:7, Mrk.3:24-26 10:11 13:8, Luk.9:5, Jhn.13:18, Act.7:54, 1Co.7:36, 2Co.1:23; Of reference, concerning, for (cl. usually dative), Mrk.9:12 15:24, Jhn.19:24, Rom.4:9. __2. Of time, __(a) during, for: Luk.4:25 (WH, txt., omits ἐπί), Act.13:31 16:18, Heb.11:30, al.; ἐφ᾽ ὅσον (χρόνον), as long as, for so long time as, Mrk.9:15 Rom.7:1, al. (for ἐφ᾽ ὅ in another sense, see supr., 1, (b)); ἐφ᾽ ἱκανόν (see: ἱ), Act.20:11; ἐπὶ πλεῖον (see supr., 1, (b)), yet longer, further, Act.20:9 24:4; __(b) on, about, towards (cl. εἰς): Luk.10:35 Act.3:1 4:5. __IV. In composition, ἐπί signifies: up, ἐπαίρω; upon, ἐπίγειος, ἐπιδημέω, ὠπικαθίζω; towards, επιβλέπω, ὠπεκτείνω; over (of superintendence), ἐπιστάτης; again, in addition, ἐπαιτέω; against, ἐπιορκέω, ἐπιβουλή. (AS)

Usage: Occurs in 788 NT verses. KJV: about (the times), above, after, against, among, as long as (touching), at, beside, X have charge of, (be-, (where-))fore, in (a place, as much as, the time of, -to), (because) of, (up-)on (behalf of), over, (by, for) the space of, through(-out), (un-)to(-ward), with See also: 1 Corinthians 1:4; Acts 4:33; 1 Peter 1:13.

την ho G3588 "the/this/who" Art-ASF

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.

κεφαλην kephalē G2776 "head" Noun-ASF

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.

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'.

ανακειμενου anakeimai G345 "to recline" Verb-PNP-GSM

To recline means to lie down or sit at a meal, as Jesus did with his disciples in Matthew 26:20 and Mark 6:26. It describes a posture of rest or relaxation.

Definition: ἀνά-κειμαι [in LXX: I Est.4:10, Tob.9:6 א * ;] __1. in cl., as pass. of ἀνατίθημ, to be laid up, laid: Mrk.5:40 Rec. __2. In late writers (cf. MM, VGT, see word) = κεῖσθαι, κατακεῖσθαι, to recline at table: Mat.26:20; part. ἀνακείμενος, Mat.9:10 22:10-11 26:7, Mrk.6:26 14:18 16:14, Luk.22:27, Jhn.6:11 12:2 13:23, 28.† SYN.: ἀνακλίνω, ἀναπίπτω, the latter denoting an act rather than a state and thus in Jhn.13:25 differing from ἀνάκειμαι (see. Jhn.13:23) by indicating a change of position. (AS)

Usage: Occurs in 14 NT verses. KJV: guest, lean, lie, sit (down, at meat), at the table See also: John 6:11; Mark 14:18; Matthew 26:20.

Study Notes — Matthew 26:7

Show Verse Quote Highlights

Context
Cross References
Matthew 26:7 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Matthew 26:7
Jamieson-Fausset-Brown on Matthew 26:7
Matthew Poole's Commentary on Matthew 26:7
Trapp's Commentary on Matthew 26:7
Ellicott's Commentary on Matthew 26:7
Adam Clarke's Commentary on Matthew 26:7
Cambridge Bible on Matthew 26:7
Whedon's Commentary on Matthew 26:7
Sermons on Matthew 26:7

Context — Jesus Anointed at Bethany

5“But not during the feast,” they said, “or there may be a riot among the people.” 6While Jesus was in Bethany in the home of Simon the Leper,

7a woman came to Him with an alabaster jar of expensive perfume, which she poured on His head as He reclined at the table.

8When the disciples saw this, they were indignant and asked, “Why this waste? 9This perfume could have been sold at a high price, and the money given to the poor.”

Cross References

	Reference	Text (BSB)
1	John 12:2–3	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.
2	Luke 7:46	You did not anoint My head with oil, but she has anointed My feet with perfume.
3	Luke 7:37–38	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.
4	Ecclesiastes 9:8	Let your garments always be white, and never spare the oil for your head.
5	Exodus 30:23–33	“Take the finest spices: 500 shekels of liquid myrrh, half that amount (250 shekels) of fragrant cinnamon, 250 shekels of fragrant cane, 500 shekels of cassia —all according to the sanctuary shekel—and a hin of olive oil. Prepare from these a sacred anointing oil, a fragrant blend, the work of a perfumer; it will be a sacred anointing oil. Use this oil to anoint the Tent of Meeting, the ark of the Testimony, the table and all its utensils, the lampstand and its utensils, the altar of incense, the altar of burnt offering and all its utensils, and the basin with its stand. You are to consecrate them so that they will be most holy. Whatever touches them shall be holy. Anoint Aaron and his sons and consecrate them to serve Me as priests. And you are to tell the Israelites, ‘This will be My sacred anointing oil for the generations to come. It must not be used to anoint an ordinary man, and you must not make anything like it with the same formula. It is holy, and it must be holy to you. Anyone who mixes perfume like it or puts it on an outsider shall be cut off from his people.’”
6	Psalms 133:2	It is like fine oil on the head, running down on the beard, running down Aaron’s beard over the collar of his robes.
7	Isaiah 57:9	You went to Molech with oil and multiplied your perfumes. You have sent your envoys a great distance; you have descended even to Sheol itself.
8	Song of Solomon 1:3	The fragrance of your perfume is pleasing; your name is like perfume poured out. No wonder the maidens adore you.
9	Ecclesiastes 10:1	As dead flies bring a stench to the perfumer’s oil, so a little folly outweighs wisdom and honor.

Matthew 26:7 Summary

In Matthew 26:7, a woman shows her love and devotion to Jesus by pouring expensive perfume on His head. This act of worship was a sacrifice, as the perfume was very valuable, but it was also a way of preparing Jesus for His upcoming death and burial, as He explains in Matthew 26:12. Just like this woman, we can show our love for Jesus by giving Him our best and being willing to sacrifice for Him (Romans 12:1). By doing so, we can bring joy and honor to Jesus, just as the woman's act of worship brought joy to Jesus, even in the midst of criticism from others.

Frequently Asked Questions

Who was the woman who anointed Jesus with perfume?

The Bible does not specifically name the woman in Matthew 26:7, but based on comparisons with other Gospel accounts, such as Mark 14:3 and Luke 7:36-50, it is believed to be Mary, the sister of Martha and Lazarus, who anointed Jesus with perfume (John 12:1-8).

Why did the woman pour perfume on Jesus' head?

The woman poured perfume on Jesus' head as an act of worship and preparation for His burial, as Jesus Himself explained in Matthew 26:12, referencing the future event of His death and burial.

What kind of perfume was used?

The perfume used was expensive, stored in an alabaster jar, indicating the woman's sacrifice and devotion to Jesus, similar to the act of worship described in Psalm 141:2, where incense and prayer rise to God like a pleasing offering.

Is this event related to any other events in the Bible?

This event is related to Jesus' upcoming death and burial, as He explains in Matthew 26:12, and is also connected to the theme of sacrifice and worship seen in other parts of the Bible, such as in Exodus 30:34, where perfume is used in worship, and in Romans 12:1, where believers are called to offer themselves as living sacrifices.

Reflection Questions

What would it mean for me to pour out my most precious resources in worship to Jesus, just as the woman poured out her expensive perfume?
How can I, like the woman, prepare Jesus' way and honor Him with my life, even in the midst of criticism or misunderstanding from others?
In what ways can I demonstrate my love and devotion to Jesus through sacrificial acts of service or worship, as seen in this woman's courageous act?
What are some 'alabaster jars' in my life that I can break and pour out in worship to Jesus, and what might be the impact on those around me?

Gill's Exposition on Matthew 26:7

There came unto him a woman,.... By some thought to be the same that is spoken of in Lu 7:37, and by most, to be Mary, the sister of Lazarus, John 12:3, which may be true; for it is possible that one

Jamieson-Fausset-Brown on Matthew 26:7

And it came to pass, when Jesus had finished all these sayings, he said unto his disciples, For the exposition, see the notes at Mark 14:1-11.

Matthew Poole's Commentary on Matthew 26:7

See Poole on "".

Trapp's Commentary on Matthew 26:7

7 There came unto him a woman having an alabaster box of very precious ointment, and poured it on his head, as he sat at meat. Ver. 7. An alabaster box of very precious, &c.] Pliny telleth us that they were wont to keep the most costly ointments in boxes of alabaster. And Herodotus reckoneth μυρουαλαβαστρον, an alabaster box of ointment, among the precious things that Cambyses the Persian sent for a present to the king of Ethiopia. Mary thought nothing too costly for Christ.

Ellicott's Commentary on Matthew 26:7

(7) There came unto him a woman.—We learn from St. John (John 12:3) that this was Mary the sister of Lazarus. It is hardly conceivable (unless we conjecture that she came in veiled, and that St. John alone knew her) that the writers of the first two Gospels, or those from whom they derived their knowledge, could have been ignorant who she was, and we can only see in their suppression of the name an example of the singular reticence which sealed their lips as to every member of the family at Bethany. A prevalent tradition or conjecture in the Western Church has identified the sister of Lazarus with the woman that was a sinner, of Luke 7, and, on this assumption what we now read was a repetition of an offering of love that had been made before. Of this, however, there is not the shadow of proof (see Notes on Luke 7:37-38). It may well have been, on the other hand, that the household of Bethany had heard of that act, and that this suggested the way in which love and gratitude now manifested themselves. An alabaster box of very precious ointment.—The box was probably a vase of the material described as alabaster (according to one etymology, however, that word described originally the shape of the vase, as made without handles, and was subsequently extended to the material of which such vases were commonly made), with the lid cemented down, so as not to admit of extraction like a cork or stopper. St. John (John 12:3) describes the quantity as a pound (litra=about twelve ounces); and both St. John and St. Mark add that it was “of spikenard.” The word so rendered, however (pistikè), is found only in those two passages (Mark 14:3, John 12:3), and it is open to question whether it bears this meaning, or means “pure, genuine, unadulterated.” The “nard” so described is identified by botanists with the Nardostachys jatamansi, the sumbul of India, but was probably applied by Greeks and Romans to other perfumes. The value of the ointment is roughly estimated afterwards at three hundred denarii (John 12:5). Such preparations, like genuine âtar of roses in the modern East, consisting, as they did mainly, in the essential oils of carefully cultivated flowers, often fetched an almost fabulous price. The fact that Mary had such an unguent by her indicates that the household of Bethany belonged to the comparatively wealthy class, and so agrees with the general impression left by the record of John 11. It is a probable conjecture that a like costly unguent had been used in embalming the body of the brother who had so recently been raised from the dead, and that this gave a special point to our Lord’s comment on the act. St. Mark adds that she broke or crushed the vessel in order to pour out the ointment; St. John, that she anointed His feet, and wiped them with her hair.

Adam Clarke's Commentary on Matthew 26:7

Verse 7. There came unto him a woman] There is much contention among commentators about the transaction mentioned here, and in John 12:3; some supposing them to be different, others to be the same. Bishop Newcome's view of the subject I have placed at the end of the chapter. Some think that the woman mentioned here was Mary, the sister of Lazarus; others Mary Magdalene; but against the former opinion it is argued that it is not likely, had this been Mary the sister of Lazarus, that Matthew and Mark would have suppressed her name. Besides, say they, we should not confound the repast which is mentioned here, with that mentioned by John, John 12:3. This one was made only two days before the passover, and that one six days before: the one was made at the house of Simon the leper, the other at the house of Lazarus, John 12:1-2. At this, the woman poured the oil on the head of Christ; at the other, Mary anointed Christ's feet with it. See Clarke on Mr 14:3, and See Clarke on Matthew 26:75

Cambridge Bible on Matthew 26:7

7. a woman having an alabaster box of very precious ointment] “Then took Mary a pound of ointment, very costly” (John). “Ointment of spikenard, very precious” (Mark). The “alabaster box” was “a flask of fragrant oil;” the special kind of ointment named by the Evangelists—nard or spikenard—was extracted from the blossoms of the Indian and Arabian nard-grass (Becker’s Gallus). These alabastra or unguent-flasks were usually made of the Oriental or onyx alabaster, with long narrow necks, which let the oil escape drop by drop, and could easily be broken (Mark 14:3). But the shape and material varied. Herodotus (iii. 20) mentions an “alabastron of fragrant oil”—the precise expression in the text—sent among other royal gifts of gold and purple by Cambyses to the king of Æthiopia. The costliness of Mary’s offering may be judged from this. The other Evangelists name three hundred pence or denarii as the price; (St Mark says, “more than three hundred pence”). Now a denarius was a day’s wages for a labourer (see ch. Matthew 20:2); equivalent, therefore, to two shillings at least of English money; hence, relatively to English ideas, Mary’s offering would amount to £30. It was probably the whole of her wealth.

Whedon's Commentary on Matthew 26:7

7. Came… a woman — John informs us that she was Mary the sister of Lazarus. The other evangelists are less explicit, as they say but little about the family of Lazarus.

Sermons on Matthew 26:7

	Sermon	Description
	God's Power in Surrender by Henry Lehman	The sermon titled "God's Power in Surrender" discusses the concept of surrender in the context of the battle between the kingdom of the world and the kingdom of heaven. The speaker
	A Place for the Lord by Chip Brogden	Chip Brogden preaches about the importance of preparing a place for the Lord Jesus, emphasizing the need to welcome Him, hear His Word, give Him preeminence, recognize His worth, m
	Giving Your Best by Oswald Chambers	Oswald Chambers preaches on the concept of sacrificial giving, emphasizing the importance of self-expenditure and pouring out what God has given us to others. He challenges the com
	No Half Measures by J. Glyn Owen	In this sermon, the speaker discusses the response of the people to the preaching of John the Baptist and Jesus. He highlights that some individuals made a negative decision, merel
	Made Nigh by H.J. Vine	H.J. Vine preaches about the special nearness enjoyed by Lazarus to Jesus, highlighting the royal honor bestowed upon Jesus at Bethany, where Lazarus sat at the table with Him, exp
	The Shepherd, the Host and the Highway Patrol by John Piper	John Piper delves into the profound lessons found in Psalms 23, emphasizing the shift from talking about God to talking directly to God, the assurance that God provides all that is
	(Luke) 01a - Introduction Cont. by Ed Miller	In this sermon, the speaker discusses the Gospel of Luke and its portrayal of Jesus reaching out to the needy, humble, and broken. The sermon highlights the impact of a movie based