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Key: khaki:verbs, light-green:nominative/subject, orange:accusative/object.
Note: Automatic aligning of the OET-RV to the LV is done by some temporary software, hence the OET-RV alignments are incomplete (and may occasionally be wrong).
ULTNow having seen this, the disciples became very angry, saying, “For what is this waste?
USTWhen the apprentices noticed what the woman had done, they were very upset. They declared, “She wasted the valuable ointment!
BSB § When the disciples saw this, they were indignant and asked, “Why this waste?
BLBAnd the disciples having seen, became indignant, saying, "For what purpose is this waste?
AICNTWhen {the}[fn] disciples saw this, they were indignant, saying, “Why this waste?
T4TWhen we disciples saw that, some of us were angry. One of us said, “◄It is terrible that this perfume was wasted!/Why was this perfume wasted?► [RHQ]
LEBAnd when[fn] the disciples saw it[fn] they were indignant, saying, “Why[fn] this waste?
26:8*Here “when” is supplied as a component of the participle (“saw”) which is understood as temporal
26:8*Here the direct object is supplied from context in the English translation
Wymth"Why such waste?" indignantly exclaimed the disciples;
ASVBut when the disciples saw it, they had indignation, saying, To what purpose is this waste?
DRAAnd the disciples seeing it, had indignation, saying: To what purpose is this waste?
YLTAnd having seen [it], his disciples were much displeased, saying, 'To what purpose [is] this waste?
DrbyBut the disciples seeing it became indignant, saying, To what end [was] this waste?
RVBut when the disciples saw it, they had indignation, saying, To what purpose is this waste?
WbstrBut when his disciples saw it , they had indignation, saying, To what purpose is this waste?
KJB-1769But when his disciples saw it, they had indignation, saying, To what purpose is this waste?
KJB-1611But when his disciples saw it, they had indignation, saying, To what purpose is this waste? (Same as from KJB-1769 above)
BshpsBut when his disciples sawe it, they had indignation, saying: to what purpose is this waste? (Modernised spelling is same as from KJB-1769 above, apart from marking of added words (and possibly capitalisation and punctuation))
GnvaAnd when his disciples sawe it, they had indignation, saying, What needed this waste? (And when his disciples saw it, they had indignation, saying, What needed this waste? )
CvdlWhan his disciples sawe that, they dissdayned, and sayde: Where to serueth this waist? (When his disciples saw that, they dissdayned, and said: Where to serueth this waist?)
TNTWhen his disciples sawe that they had indignacion sayinge: what neded this wast? (When his disciples saw that they had indignacion saying: what neded this wast? )
WyclAnd disciplis seynge hadden dedeyn, and seiden, Wherto this loss? for it myyte be seld for myche, (And disciples seeing had dedeyn, and said, Wherto this loss? for it might be seld for much,)
LuthDa das seine Jünger sahen, wurden sie unwillig und sprachen: Wozu dient dieser Unrat? (So the his Yünger saw, became they/she/them unwillig and said: Wozu dient dieser Unrat?)
ClVgVidentes autem discipuli, indignati sunt, dicentes: Ut quid perditio hæc?[fn] (Videntes however discipuli, indignati are, saying: Ut quid perditio hæc? )
26.8Discipuli indignati. Joannes dicit hæc Judam locutum, et hoc gratia cupiditatis: alii potuerunt verbis ejus consentire, vel etiam idem dicere, sed propter curam pauperum.
26.8Discipuli indignati. Yoannes dicit these_things Yudam locutum, and this gratia cupiditatis: alii potuerunt verbis his consentire, or also idem dicere, but propter curam pauperum.
UGNTἰδόντες δὲ, οἱ μαθηταὶ ἠγανάκτησαν λέγοντες, εἰς τί ἡ ἀπώλεια αὕτη? (idontes de, hoi mathaʸtai aʸganaktaʸsan legontes, eis ti haʸ apōleia hautaʸ?)
SBL-GNTἰδόντες δὲ οἱ ⸀μαθηταὶ ἠγανάκτησαν λέγοντες· Εἰς τί ἡ ἀπώλεια αὕτη; (idontes de hoi ⸀mathaʸtai aʸganaktaʸsan legontes; Eis ti haʸ apōleia hautaʸ;)
TC-GNTἸδόντες δὲ οἱ μαθηταὶ [fn]αὐτοῦ ἠγανάκτησαν, λέγοντες, Εἰς τί ἡ ἀπώλεια αὕτη; (Idontes de hoi mathaʸtai autou aʸganaktaʸsan, legontes, Eis ti haʸ apōleia hautaʸ; )
Here, the word Now introduces the next thing that happened. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave Now untranslated. Alternate translation: [Then]
saying for why ¬the destruction this (Some words not found in SR-GNT: ἰδόντες δὲ οἱ μαθηταὶ ἠγανάκτησαν λέγοντες εἰς τί ἡ ἀπώλεια αὕτη)
It may be more natural in your language to have an indirect quotation here. Alternate translation: [asking what the waste was for and saying that the perfume was able to have been sold for much and then given to the poor]
The disciples is using the question form to show that they think the woman wasted the perfume. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: [There is no reason for this waste.] or [What a waste!]
εἰς τί ἡ ἀπώλεια αὕτη
for why ¬the destruction this
Alternate translation: [What is the purpose for this waste]
On the Thursday before he was crucified, Jesus had arranged to share the Passover meal with his disciples in an upper room, traditionally thought to be located in the Essene Quarter of Jerusalem. After they finished the meal, they went to the Garden of Gethsemane, where Jesus often met with his disciples. There Judas Iscariot, one of Jesus’ own disciples, betrayed him to soldiers sent from the High Priest, and they took Jesus to the High Priest’s residence. In the morning the leading priests and teachers of the law put Jesus on trial and found him guilty of blasphemy. The council sent Jesus to stand trial for treason before the Roman governor Pontius Pilate, who resided at the Praetorium while in Jerusalem. The Praetorium was likely located at the former residence of Herod the Great, who had died over 30 years earlier. When Pilate learned that Jesus was from Galilee, he sent him to Herod Antipas, who had jurisdiction over Galilee. But when Jesus gave no answer to Herod’s many questions, Herod and his soldiers sent him back to Pilate, who conceded to the people’s demands that Jesus be crucified. Jesus was forced to carry his cross out of the city gate to Golgotha, meaning Skull Hill, referring to what may have been a small unquarried hill in the middle of an old quarry just outside the gate. After Jesus was unable to carry his cross any further, a man named Simon from Cyrene was forced to carry it for him. There at Golgotha they crucified Jesus. After Jesus died, his body was hurriedly taken down before nightfall and placed in a newly cut, rock tomb owned by Joseph of Arimathea, a member of the Jewish high council. This tomb was likely located at the perimeter of the old quarry.
Bethany and Bethphage
Matthew 21:1-17; Mark 11:1-11; Luke 19:28-48; John 12:1-19; see also Matthew 26:6-13; Mark 14:3-9
At the start of Passover one week before he was crucified, Jesus and his disciples traveled to Jerusalem, approaching the city from the east. When they arrived at the village of Bethphage, Jesus mounted a donkey and rode down the Mount of Olives as a humble king entering his capital city. Along the way, many people laid branches and cloaks in his path to welcome him. After Jesus entered the city, he immediately went up to the Temple and drove out the moneychangers and merchants there, and he healed the blind and the lame. Then he traveled nearly two miles outside the city to the village of Bethany to spend the night, which appears to have been where he typically lodged each night while visiting Jerusalem during the crowded Passover festival. Bethany is also where Jesus’ close friends Mary, Martha, and Lazarus lived. One evening while Jesus was there at a large dinner party given in his honor, Martha served the food, and Mary poured expensive perfume on Jesus’ feet and wiped his feet with her hair.
