from μύρον; to apply (perfumed) unguent to:--anoint.
Transliteration:myrízō
Pronunciation:moo-rid'-zo
Detailed Word Study
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### Core Meaning & Semantic Range
The Greek verb myrízō (`{{G3462}}`) is derived directly from the noun mýron (`{{G3461}}`), which signifies "perfumed oil," "ointment," or "myrrh." Thus, the core meaning of myrízō is "to apply perfumed unguent to" or "to anoint with fragrant oil." Unlike more general terms for anointing, myrízō inherently carries the connotation of a costly, aromatic, and often precious substance being applied. Its semantic range is narrow, primarily focusing on the act of perfuming or embalming with such unguents, particularly in contexts of honor or burial preparation.
### Biblical Occurrences & Contextual Analysis
The verb myrízō (`{{G3462}}`) appears only twice in the New Testament, both instances pertaining to the anointing of Jesus' body:
* **[[Mark 14:8]]**: In this significant passage, a woman anoints Jesus with very expensive pure nard. Jesus declares, "She has done what she could; she has myrízōed My body beforehand for burial." Here, myrízō emphasizes the specific purpose of the anointing: a pre-burial preparation using a valuable, fragrant oil. The act is prophetic, anticipating Jesus' death and burial, and is presented as an act of profound devotion and foresight, contrasting with the disciples' materialistic objections.
* **[[Luke 23:56]]**: Following Jesus' crucifixion, the women who had followed Him "returned and prepared spices and fragrant oils (arōmata and mýra)." The verse concludes, "And on the Sabbath they rested according to the commandment." While myrízō itself is not used in the exact phrase for "prepared," the intent of their preparation, evident from the use of mýra (perfumed oils), was to myrízō Jesus' body after the Sabbath. This reflects the customary Jewish practice of anointing the deceased with aromatic spices and oils to honor the body and mitigate the odor of decay, a practice that was interrupted by the Sabbath.
In both contexts, the word highlights the use of fragrant, costly substances specifically for the preparation of a body, especially for burial, underscoring honor and reverence.
### Related Words & Concepts
* **mýron (`{{G3461}}`):** The noun from which myrízō is derived, meaning "perfumed oil," "ointment," or "myrrh." This is the substance applied. Its presence is essential for myrízō to occur.
* **aleiphō (`{{G218}}`):** This is a more general verb for "to anoint" or "to smear." It can refer to anointing for various purposes: medicinal (e.g., [[James 5:14]]), hospitality (e.g., [[Luke 7:46]]), or ritual, but it does not inherently imply the use of perfumed or costly unguents. While myrízō is always a form of aleiphō, aleiphō is not necessarily myrízō.
* **chriō (`{{G5548}}`):** This verb means "to anoint" in a specific, sacred, or messianic sense. It is the root of Christos (Christ), meaning "the Anointed One." This anointing is typically with oil, but it signifies consecration, divine appointment, or empowerment (e.g., anointing kings, priests, or prophets). It carries a theological weight distinct from the more practical or honorific implications of myrízō.
* **Burial Customs:** myrízō is intimately connected with ancient burial practices, where the application of perfumed oils was a sign of respect and a means of preserving or honoring the body.
* **Lavish Devotion:** The use of expensive mýron in myrízō acts, particularly in [[Mark 14:8]], signifies profound and sacrificial devotion.
### Theological Significance
The limited but poignant occurrences of myrízō carry significant theological weight:
* **Prophetic Action and Preparation for Death:** In [[Mark 14:8]], the anointing of Jesus' body *before* His death is explicitly linked by Jesus Himself to His burial. This transforms a seemingly simple act of devotion into a prophetic anticipation of His impending crucifixion and interment. It underscores the reality of His human death and the necessity of His burial as part of God's redemptive plan.
* **Anticipation of Resurrection:** While myrízō is about preparing a body for burial, the women's inability to complete the anointing in [[Luke 23:56]] due to the Sabbath, coupled with their subsequent discovery of the empty tomb, subtly points to the ultimate futility of such preparations for the resurrected Christ. Their intention to myrízō highlights the reality of His death, but the empty tomb supersedes the need for such anointing.
* **Profound Devotion and Worship:** The act of anointing with myrízō represents extravagant love and worship. The costliness of the mýron reflects the immeasurable worth of the One being anointed. It is an act of selfless giving, valued by Jesus above practical concerns.
* **Contrast with Misunderstanding:** The disciples' rebuke of the woman in [[Mark 14:8]] reveals their spiritual blindness to Jesus' true mission and impending sacrifice, contrasting sharply with the woman's intuitive understanding and loving devotion expressed through her act of myrízōing.
### Summary
myrízō (`{{G3462}}`) specifically denotes the act of anointing with perfumed or costly unguents, derived from the noun mýron (`{{G3461}}`). Its rare occurrences in the New Testament are uniquely tied to the preparation of Jesus' body for burial. In [[Mark 14:8]], it describes a prophetic act of devotion, anticipating His death, while in [[Luke 23:56]], it alludes to the customary anointing that was intended but ultimately unnecessary due to His resurrection. Theologically, myrízō underscores the reality of Christ's death, the profound devotion of His followers, and the divine orchestration of events leading to His burial and subsequent triumph over the grave. It distinguishes itself from general anointing (aleiphō `{{G218}}`) and sacred anointing for consecration (chriō `{{G5548}}`) by its specific focus on fragrant, precious oils used for honor and burial.
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