---
title: "Clarke"
description: "Verse Mark 14:1. Unleavened breed — After they began to eat unleavened bread: Matthew 26:2; Matthew 26:2. Verse Mark 14:3. Alabaster box — Among critics a"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/clarkes-commentary/mark/14"
---

Verse [Mark 14:1](../../../kjv/mark/14/1). ***Unleavened breed*** — After they began to eat unleavened bread: [Matthew 26:2](../../../kjv/matthew/26/2); [Matthew 26:2](../../../kjv/matthew/26/2).

Verse [Mark 14:3](../../../kjv/mark/14/3). ***Alabaster box*** — Among critics and learned men there are various conjectures concerning the alabaster mentioned by the evangelists: some think it means a *glass* phial; others, that it signifies a small vessel *without a handle*, from α negative and λαβη, *a handle*; and others imagine that it merely signifies a *perfume* or *essence bottle*. There are several species of the soft calcareous stone called *alabaster*, which are enumerated and described in different chemical works.
***Spikenard*** — Or *nard*. An Indian plant, whose root is very small and slender. It puts forth a long and small stalk, and has several ears or *spikes* even with the ground, which has given it the name of *spikenard*: the taste is bitter, acrid, and aromatic, and the smell agreeable. CALMET.
***Very precious*** — Or rather, *unadulterated*: this I think is the proper meaning of πιστικης. *Theophylact* gives this interpretation of the passage: "Unadulterated hard, and prepared with fidelity." Some think that πιστικη is a contraction of the Latin *spicatae*, and that it signifies the *spicated* nard, or what we commonly call the *spikenard*. But Dr. Lightfoot gives a different interpretation. πιστικη he supposes to come from the Syriac פיסתקא *pistike*, which signifies the *acorn*: he would therefore have it to signify an aromatic confection of *nard, maste*, or *myrobalane*. See his *Hebrew* and *Talmudical Exercitations*; and see *Scheuchzer's* Physica Sacra.
***She brake the box*** — Rather, *she broke the seal*. This is the best translation I can give of the place; and I give it for these reasons:
1. That it is not likely that a box exceedingly precious in itself should be *broken* to get out its contents.
2. That the *broken pieces* would be very inconvenient if not injurious to the *head* of our Lord, and to the *hands* of the woman.
3. That it would not be easy effectually to separate the oil from the *broken* *pieces*. And,
4. That it was a custom in the eastern countries to *seal* the bottles with *wax* that held the perfumes; so that to come at their contents no more was necessary than to *break the seal*, which this woman appears to have done; and when the seal was thus broken, she had no more to do than to *pour out* the liquid ointment, which she could not have done had she broken the bottle.
The bottles which contain the [Hindu] *gul i attyr*, or attyr of roses, which come from the east, are sealed in this manner. See a number of proofs relative to this point in HARMER'S *Observations*, vol. iv. 469. Pouring *sweet-scented oil* on the *head* is common in Bengal. At the close of the festival of the goddess *Doorga*, the Hindoos worship the *unmarried daughters* of *Brahmins*: and, among other ceremonies, pour *sweet-scented oil on their heads*. WARD'S *Customs*.

Verse [Mark 14:5](../../../kjv/mark/14/5). ***It might have been sold*** — το μυρον, *This ointment*, is added by ABCDKL, thirty-five others, *AEthiopic, Armenian, Gothic*, all the *Itala* except one. *Griesbach* has received it into the text. The *sum* mentioned here would amount to nearly 10*£* sterling.

Verse [Mark 14:8](../../../kjv/mark/14/8). ***To anoint my body to the burying.*** — εις τον ενταφιασμον, *against*, or *in reference to*, its *embalmment*, thus pointing out my death and the embalmment of my body, for the bodies of persons of distinction were wrapped up in aromatics to preserve them from putrefaction. [Matthew 26:12](../../../kjv/matthew/26/12).

Verse [Mark 14:9](../../../kjv/mark/14/9). ***For a memorial of her.*** — [Matthew 26:13](../../../kjv/matthew/26/13); [Matthew 26:13](../../../kjv/matthew/26/13).

Verse [Mark 14:11](../../../kjv/mark/14/11). ***They were glad*** — The joy that arises from the opportunity of murdering an innocent person must be completely *infernal*.

Verse [Mark 14:13](../../../kjv/mark/14/13). ***Bearing a pitcher of water*** — How correct is the foreknowledge of Jesus Christ! Even the *minutest* circumstances are comprehended by it! An *honest employment*, howsoever *mean*, is worthy the attention of God; and even a man bearing a *pitcher of* *water* is marked in all his steps, and is an object of the merciful regards of the Most High. This man was employed in carrying home the water which was to be used for baking the unleavened bread on the following day; for on that day it was not lawful to carry any: hence they were obliged to fetch it on the preceding evening.

Verse [Mark 14:14](../../../kjv/mark/14/14). ***Say ye to the good man of the house*** — ειπατε τω οικοδεσποτη - Say ye to the master of the house. The *good man* and the *good woman* mean, among us, the *master* and *mistress* of the house. A *Hindoo* woman never calls her husband by his name; but simply, *the man of the house*.
***Where is the guest chamber?*** — Respectable householders, says Mr. Ward, have a room which they call the strangers' room, (*utit'* *hu-shala*,) which is especially set apart for the use of guests. This appears to have been the custom in *Judea* also.

Verse [Mark 14:15](../../../kjv/mark/14/15). ***Furnished*** — Spread with carpets - εστρωμενον - so this word is often used. See WAKEFIELD. But it may also signify the couches on which the guests reclined when eating. It does not appear that the Jews ate the passover now, as their fathers did formerly, *standing, with their shoes on, and their staves in their* *hands*.

Verse 19. ***And another said, Is it I?*** — This clause is wanting in BCLP, *seventeen* others, *Syriac, Persic, Arabic, Coptic,* *AEthiopic, Vulgate*, and four of the *Itala. Griesbach* leaves it doubtful: others leave it out.

Verse 20. ***That dippeth with me in the dish.*** — In the east, persons never eat together from one dish, except when a strong attachment subsists between *two* or *more* persons of the *same* caste; in such a case one invites another to come and sit by him and eat from the same dish. This custom seems to have existed among the Jews; and the sacred historian mentions this notice of our Lord's, *It is one of the twelve, that dippeth with me in the* *dish*, to mark more *strongly the perfidy* of the character of Judas.

Verse 21. ***Goeth*** — That is, to die. [Matthew 26:24](../../../kjv/matthew/26/24); [Matthew 26:24](../../../kjv/matthew/26/24).

Verse 22. ***Eat*** — This is omitted by many MSS. and versions, but I think without reason. It is found in the parallel places, [Matthew 26:26](../../../kjv/matthew/26/26); [1 Corinthians 11:24](../../../kjv/1-corinthians/11/24). See the subject of the *Lord's Supper* largely explained on [Matthew 26:26](../../../kjv/matthew/26/26), &c.

Verse 30. ***That*****THOU**] συ is added by ABEGHKLMS-V, *eighty-eight* others, *Syriac, Arabic, Persic, Coptic, AEthiopic, Armenian,* *Slavonic, Vulgate, Saxon, Theophylact*, and *Euthymsus*. It adds much to the energy of the passage, every word of which is deeply emphatical. *Verily, I say unto thee, that* THOU, THIS DAY, *in* THIS VERY NIGHT, *before the cock shall crow* TWICE, THOU wilt *deny* ME.

Verse 36. ***Abba, Father*** — This Syriac word, which intimates *filial affection* and *respect*, and *parental tenderness*, seems to have been used by our blessed Lord merely considered as *man*, to show his complete submission to his Father's will, and the tender affection which he was conscious his Father had for him, [Syriac] *Abba*, Syriac, is here joined to οπατηρ, Greek, both signifying *father*; so St. Paul, [Romans 8:15](../../../kjv/romans/8/15); [Galatians 4:6](../../../kjv/galatians/4/6). The reason is, that from the time in which the Jews became conversant with the Greek language, by means of the Septuagint version and their commerce with the Roman and Greek provinces, they often intermingled Greek and Roman words with their own language. There is the fullest evidence of this fact in the earliest writings of the Jews; and they often add a word of the same meaning in Greek to their own term; such as מרי קירי, *Mori*, κυριε *my Lord, Lord*; פילי שער, pili, πυλη, *shuar, gate, gate*: and above, אבא, πατηρ, *father, father*: see several examples in *Schoettgen.* The words אבי and אבא appear to have been differently used among the Hebrews; the first *Abbi*, was a term of *civil* respect; the second, *Abba*, a term of *filial* affection. Hence, *Abba, Abbi*, as in the Syriac version in this place, may be considered as expressing, *My Lord, my Father*. And in this sense St. Paul is to be understood in the places referred to above. See *Lightfoot*.

Verse 37. ***Saith unto Peter*** — [Matthew 26:40](../../../kjv/matthew/26/40); [Matthew 26:40](../../../kjv/matthew/26/40).

Verse 51. ***A certain young man*** — Probably raised from his sleep by the noise which the rabble made who came to apprehend Jesus, having wrapped the sheet or some of the bed-clothing about him, became thereby the more conspicuous: on his appearing, he was seized; but as they had no way of *holding* him, but only by the cloth which was wrapped round him, he disengaged himself from that, and so escaped out of their hands. This circumstance is not related by any other of the evangelists.

Verse 52. ***And he left the linen cloth, and fled from them**********naked.*** — It has often been intimated, by the inhabitants of *India*, that a European in strait clothes must be in great danger when his clothes take fire. From their loose clothing they can suddenly disengage themselves. When two Hindoos are engaged in a violent quarrel, and one seizes the clothing of the other, often the latter will leave his clothes in the hands of his opponent, and *flee away naked*. This seems to have been the case with the person mentioned above. See WARD'S *Customs*.

Verse 54. ***Peter followed*** — On Peter's denial, see [Matthew 26:57](../../../kjv/matthew/26/57), &c.
***At the fire.*** — προς τ οφως, literally, *at the light*, i.e. a fire that cast considerable light, in consequence of which, the maid servant was the better able to distinguish him: see [Mark 14:67](../../../kjv/mark/14/67).

Verse [Mark 14:61](../../../kjv/mark/14/61). ***Of the Blessed?*** — Θεου του ευλογητου, Or, *of God the* *blessed* one. Θεου, is added here by AK, ten others, *Vulgate*, and one of the *Itala*. It might be introduced into the text, put in Italics, if the authority of the MSS. and versions be not deemed sufficient. It appears necessary for the better understanding of the text. The adjective, however, conveys a good sense by itself, and is according to a frequent Hebrew form of speech.

Verse [Mark 14:72](../../../kjv/mark/14/72). ***And when he thought thereon, he wept.*** — Or, *he fell* *a weeping*. This Mr. *Wakefield* thinks comes nearest to the original, επιβαλων εκλαιε. Others think it means the wrapping of his head in the skirts of his garment, through shame and anguish. Others think that επιβαλων rather refers to the *violence*, or *hurry*, with which he left the place, being *impelled* thereto by the terrors and remorse of his guilty conscience. Our own translation is as good as any.

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