Mark 14:3

KJV

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

KJV (with Strong's)

And {G2532} being {G846}{G5607} in {G1722} Bethany {G963} in {G1722} the house {G3614} of Simon {G4613} the leper {G3015}, as he {G846} sat at meat {G2621}, there came {G2064} a woman {G1135} having {G2192} an alabaster box {G211} of ointment {G3464} of spikenard {G3487}{G4101} very precious {G4185}; and {G2532} she brake {G4937} the box {G211}, and poured {G2708} it on {G2596} his {G846} head {G2776}.

Complete Jewish Bible

While he was in Beit-Anyah in the home of Shim`on (a man who had had tzara`at), and as he was eating, a woman came with an alabaster jar of perfume, pure oil of nard, very costly. She broke the jar and poured the perfume over Yeshua's head.

Berean Standard Bible

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

American Standard Version

And while he was in Bethany in the house of Simon the leper, as he sat at meat, there came a woman having an alabaster cruse of ointment of pure nard very costly; and she brake the cruse, and poured it over his head.

Commentary

### SUMMARY
Mark 14:3 describes a pivotal moment in Bethany, days before Jesus' crucifixion, where an unnamed woman performs an extraordinary act of devotion. In the home of Simon the leper, as Jesus reclines at a meal, she approaches with an alabaster flask containing exceedingly costly spikenard ointment. In a profound gesture of sacrificial worship, she breaks the sealed flask and pours its entire contents over Jesus' head, an act that Jesus Himself would later interpret as a prophetic anointing for His impending burial. This event stands as a powerful testament to extravagant love and foreshadows the ultimate sacrifice of Christ.

### CONTEXT
* **Literary Context:** This passage is strategically placed by Mark just after the chief priests and scribes plot to seize and kill Jesus, and immediately before Judas Iscariot's betrayal. It serves as a stark contrast to the calculating treachery of the religious leaders and Judas. While they are planning to betray Jesus for money, this woman is pouring out a fortune in an act of selfless devotion. The narrative flow moves from the conspiracy against Jesus in [Mark 14:1-2](/mark/14-1-2 "Mark 14:1-2 - Plot to Kill Jesus") to this act of worship, then to Judas's betrayal in [Mark 14:10-11](/mark/14-10-11 "Mark 14:10-11 - Judas's Betrayal"), highlighting the divergent responses to Jesus' presence and impending passion. It also sets the stage for Jesus' explanation of the act as preparation for His burial in [Mark 14:8](/mark/14-8 "Mark 14:8 - Jesus' Interpretation of the Anointing"), linking it directly to the central theme of His atoning death.
* **Historical & Cultural Context:** The event takes place in Bethany, a village on the Mount of Olives, just two miles east of Jerusalem, making it a common stopping point for pilgrims traveling to the city for Passover. The setting is the home of Simon, identified as "the leper," which strongly suggests he was a former leper whom Jesus had healed, as lepers were typically ostracized from society. His ability to host a meal indicates his cleansing and reintegration, a testament to Jesus' transformative power. Reclining at "meat" (a meal) was the customary dining posture for men in that culture, signifying a relaxed, intimate setting. Anointing guests with oil was a common courtesy, but the quantity and cost of this spikenard elevate it far beyond mere hospitality. The Passover week was a time of immense spiritual and nationalistic fervor, with heightened expectations for the Messiah, yet also growing tension with the religious authorities, setting a dramatic backdrop for this prophetic act.
* **Key Themes:** The anointing at Bethany profoundly contributes to several key themes within Mark's Gospel and the broader biblical narrative. Firstly, it exemplifies **Extravagant Devotion**, showcasing a radical act of worship that prioritizes honor for Christ above material value, contrasting sharply with the disciples' pragmatic objections and Judas's avarice. Secondly, it functions as a **Prophetic Anointing**, as Jesus interprets the woman's act as a direct preparation for His burial, underscoring His awareness of His imminent suffering and death (cf. [Mark 14:8](/mark/14-8 "Mark 14:8 - Jesus' Interpretation")). This theme of prophetic fulfillment is crucial to understanding Jesus' journey to the cross as a divinely ordained event. Thirdly, the incident highlights the theme of **True Discipleship**, where genuine faith is expressed not through outward displays or material accumulation, but through humble, sacrificial love for Jesus, often recognized and commended by Christ Himself, as seen in [Mark 14:9](/mark/14-9 "Mark 14:9 - Jesus' Commendation").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Woman (Greek, _gynḗ_):** This term refers to a female, but in this context, the woman's anonymity in Mark (she is identified as Mary in [John 12:3](/john/12-3 "John 12:3 - Mary Anoints Jesus")) emphasizes the *act* of devotion itself rather than her specific identity. It highlights that such profound worship is accessible to anyone, regardless of social standing or public recognition. Her gender also subtly underscores the counter-cultural nature of her public, bold action in a male-dominated society.
* **Alabaster box (Greek, _alábastron_):** This refers to a small, sealed flask, typically made of alabaster stone, used to hold precious perfumes or ointments. The material was often soft and easily carved, and the flask's design, often with a narrow neck, was intended to preserve the volatile fragrance. The act of "breaking" the box, as noted in the text, signifies not merely opening it, but a decisive, perhaps even destructive, act to ensure the entire contents were poured out, symbolizing total, unreserved giving.
* **Brake (Greek, _syntríbō_):** This verb means "to crush completely" or "to shatter." It implies more than just unstopping a bottle; it suggests a breaking of the vessel itself. This detail underscores the woman's absolute commitment and the irreversible nature of her offering. She did not just pour a little; she rendered the container useless, ensuring that every drop of the precious ointment was given to Jesus, signifying a complete and unreserved sacrifice.

#### Verse Breakdown
* **"And being in Bethany in the house of Simon the leper,"**: The scene is set in Bethany, a village near Jerusalem, at the home of Simon. The designation "the leper" suggests he was a man whom Jesus had healed, as lepers were typically outcasts. This detail highlights Jesus' ongoing ministry of healing and restoration, even as His passion approaches.
* **"as he sat at meat,"**: Jesus is depicted in a posture of relaxed intimacy, reclining at a meal. This common dining custom provides a domestic, seemingly ordinary setting for an extraordinary act, emphasizing that profound spiritual encounters can happen in everyday life.
* **"there came a woman having an alabaster box of ointment of spikenard very precious;"**: An unnamed woman enters the scene, carrying a sealed alabaster flask of spikenard. The description "very precious" (Greek: _polytelḗs_) and "spikenard" (Greek: _nárdos pistikós_, meaning "genuine nard") emphasizes the immense value of the ointment, often equivalent to a year's wages, highlighting the significant personal sacrifice she is about to make.
* **"and she brake the box,"**: This action is crucial. She did not merely open it; she shattered the alabaster flask. This act signifies an irreversible, total, and extravagant outpouring of the entire contents, demonstrating a complete lack of reservation in her devotion.
* **"and poured [it] on his head."**: The culmination of her act is the anointing of Jesus' head. While anointing feet was also customary, anointing the head was typically reserved for kings or priests, or for preparing a body for burial. This act, therefore, carries significant symbolic weight, foreshadowing Jesus' kingship and His impending death and burial.

#### Literary Devices
Mark employs several powerful literary devices in this verse. **Symbolism** is prominent, with the alabaster box and its precious spikenard symbolizing the woman's immense personal sacrifice and profound love. The act of "breaking" the box itself is symbolic of a complete, unreserved offering, demonstrating that true devotion holds nothing back. There is also a strong element of **Contrast** in the narrative's immediate context; the woman's selfless, costly act of worship stands in stark opposition to the plotting of the chief priests and scribes to betray Jesus for money ([Mark 14:1-2](/mark/14-1-2 "Mark 14:1-2 - Plot to Kill Jesus")) and Judas's subsequent betrayal ([Mark 14:10-11](/mark/14-10-11 "Mark 14:10-11 - Judas's Betrayal")). Finally, the entire event serves as **Foreshadowing**, as Jesus explicitly interprets the anointing as preparation for His burial ([Mark 14:8](/mark/14-8 "Mark 14:8 - Jesus' Interpretation of the Anointing")), subtly preparing the reader for the sacrificial nature of His death.

### THEOLOGICAL AND THEMATIC CONNECTIONS
The anointing at Bethany is a profound theological statement on the nature of worship, sacrifice, and the recognition of Christ's supreme worth. It challenges the utilitarian mindset that often seeks to quantify spiritual acts, demonstrating that genuine devotion transcends mere practicality. The woman's act, though seemingly wasteful to some, is commended by Jesus as a beautiful and prophetic gesture, highlighting that true worship is often costly and born of deep love, rather than calculated utility. It underscores the theme that those who truly perceive Jesus' identity and mission are moved to extravagant expressions of honor, even when misunderstood by others.

* [Matthew 26:6-13](/matthew/26-6-13 "Matthew 26:6-13 - The Anointing at Bethany (Matthew's Account)")
* [John 12:1-8](/john/12-1-8 "John 12:1-8 - Mary Anoints Jesus at Bethany (John's Account)")
* [Mark 14:8](/mark/14-8 "Mark 14:8 - Jesus explains the anointing as preparation for burial")

### REFLECTION AND APPLICATION
This passage calls us to examine the depth and sincerity of our own devotion to Christ. The woman's act of breaking the alabaster box and pouring out its costly contents serves as a powerful metaphor for wholehearted surrender and sacrifice. Are there "precious" things in our lives—time, resources, talents, ambitions, even our very reputation—that we are unwilling to "break" or pour out for the sake of Christ? Her example challenges us to move beyond a calculated or convenient faith towards an extravagant love that holds nothing back. It reminds us that true worship is not about what is merely practical or efficient, but about what honors Jesus supremely, recognizing His infinite worth and the magnitude of His impending sacrifice for us. Our worship, like hers, should be a beautiful offering, given without reservation, anticipating and responding to the ultimate love shown on the cross.

#### Questions for Reflection
* **What "alabaster box" (i.e., precious resource or aspect of your life) might God be calling you to "break" and pour out in worship to Him?**
* **How does the woman's selfless act challenge your own understanding of what constitutes "wasteful" versus "worshipful" giving?**
* **In what ways can your daily life become an "anointing" of Christ, anticipating His return or honoring His past sacrifice?**

### FAQ
**Why was the spikenard ointment considered "very precious"?**

Answer: The spikenard ointment was "very precious" (Greek: _polytelḗs_) because it was an imported, highly prized aromatic oil derived from the nard plant, found primarily in the Himalayas. Its rarity, the difficulty of its extraction and transport, and its purity (indicated by _pistikós_, "genuine" or "unadulterated") made it extremely expensive. Historical accounts suggest its value could be equivalent to a year's wages for a common laborer, making the woman's offering an immense personal sacrifice and a profound act of extravagant devotion.

**Who was Simon the leper, and why was Jesus in his house?**

Answer: Simon the leper was likely a man whom Jesus had previously healed of leprosy. In Jewish society, lepers were ritually unclean and ostracized, unable to participate in communal life or host guests. The fact that Simon was hosting a dinner for Jesus indicates that he had been cleansed and restored to society, underscoring Jesus' power to heal and transform. His willingness to host Jesus also suggests a deep gratitude and faith, making his home a fitting place for this act of worship.

### CHRIST-CENTERED FULFILLMENT
The anointing of Jesus' head with precious spikenard in [Mark 14:3](/mark/14-3 "Mark 14:3 - The Anointing at Bethany") finds its ultimate fulfillment in Christ Himself, as both the anointed One and the One for whom the anointing was a prophetic sign. This act foreshadows Jesus' role as the true King and High Priest, anointed not with oil, but with the Holy Spirit for His messianic mission ([Acts 10:38](/acts/10-38 "Acts 10:38 - God Anointed Jesus with the Holy Spirit")). More profoundly, Jesus interprets the woman's act as preparation for His burial ([Mark 14:8](/mark/14-8 "Mark 14:8 - Jesus' Interpretation of the Anointing")), directly connecting this beautiful, costly offering to His impending death on the cross. Just as the woman poured out her most precious possession, so too would Christ pour out His very life, His precious blood, as the ultimate sacrifice for the sins of the world ([Hebrews 9:22](/hebrews/9-22 "Hebrews 9:22 - Without the Shedding of Blood There Is No Forgiveness")). Her act, therefore, becomes a tangible, prophetic symbol of the immeasurable cost of redemption, pointing to the Lamb of God who takes away the sin of the world ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")), whose body was broken and whose life was poured out for our salvation. The fragrance of her devotion, filling the house, prefigures the sweet aroma of Christ's sacrifice, acceptable to God ([Ephesians 5:2](/ephesians/5-2 "Ephesians 5:2 - Christ's Sacrificial Love")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Luke 7:37

And, behold, a woman in the city, which was a sinner, when she knew that [Jesus] sat at meat in the Pharisee's house, brought an alabaster box of ointment,

Luke 7:39

Now when the Pharisee which had bidden him saw [it], he spake within himself, saying, This man, if he were a prophet, would have known who and what manner of woman [this is] that toucheth him: for she is a sinner.

John 12:1

¶ Then Jesus six days before the passover came to Bethany, where Lazarus was which had been dead, whom he raised from the dead.

John 12:8

For the poor always ye have with you; but me ye have not always.

John 11:2

(It was [that] Mary which anointed the Lord with ointment, and wiped his feet with her hair, whose brother Lazarus was sick.)

Matthew 26:6

¶ Now when Jesus was in Bethany, in the house of Simon the leper,

Matthew 26:13

Verily I say unto you, Wheresoever this gospel shall be preached in the whole world, [there] shall also this, that this woman hath done, be told for a memorial of her.