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Mark 16:1 [study!]

American Standard Version (ASV 1901) [2]
— And when the sabbath was past, Mary Magdalene, and Mary the [mother] of James, and Salome, bought spices, that they might come and anoint him.
King James Version (KJV 1769)
— And when the sabbath was past, Mary Magdalene, and Mary the [mother] of James, and Salome, had bought sweet spices, that they might come and anoint him.
New American Standard Bible (NASB ©1995)
— When the Sabbath was over, Mary Magdalene, and Mary the [mother] of James, and Salome, bought spices, so that they might come and anoint Him.
Webster's Revision of the KJB (WEB 1833)
— And when the sabbath was past, Mary Magdalene, and Mary the [mother] of James, and Salome, had bought sweet spices, that they might come and anoint him.
Darby's Translation (DBY 1890)
— And the sabbath being [now] past, Mary of Magdala, and Mary the [mother] of James, and Salome, bought aromatic spices that they might come and embalm him.
Rotherham's Emphasized Bible (EBR 1902)
— And, the Sabbath having passed, Mary the Magdalene, and Mary the mother of James, and Salome, bought spices, that, coming, they might anoint him.
Young's Literal Translation (YLT 1898)
— And the sabbath having past, Mary the Magdalene, and Mary of James, and Salome, bought spices, that having come, they may anoint him,
Douay-Rheims Challoner Revision (DR 1750)
— And when the sabbath was past, Mary Magdalen and Mary the mother of James and Salome bought sweet spices, that coming, they might anoint Jesus.
Original King James Bible (AV 1611) [2]
— And when the Sabbath was past, Mary Magdalene, and Mary the mother of Iames, and Salome, had bought sweete spices, that they might come and anoint him.
John Etheridge Peshitta-Aramaic NT (1849)
— And when the shabath had passed Mariam Magdalitha and Mariam, (the mother) of Jacub and Shaloom, bought aromatics, and came to anoint him.
James Murdock Peshitta-Aramaic NT (1852)
— And when the sabbath had passed, Mary Magdalena, and Mary [the mother] of James, and Salome, bought aromatics, that they might come and anoint him.

Strong's Numbers & Red-LettersGreek New TestamentColor-Code/Key Word Studies
And 2532
{2532} Prime
καί
kai
{kahee}
Apparently a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so, then, too, etc.; often used in connection (or composition) with other particles or small words.
when y1230
[1230] Standard
διαγίνομαι
diaginomai
{dee-ag-in'-om-ahee}
From G1223 and G1096; to elapse meanwhile.
z0
<0000> Grammar
The original word in the Greek or Hebrew is translated by more than one word in the English. The English translation is separated by one or more other words from the original.
the x3588
(3588) Complement

ho
{ho}
The masculine, feminine (second) and neuter (third) forms, in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom).
sabbath 4521
{4521} Prime
σάββατον
sabbaton
{sab'-bat-on}
Of Hebrew origin [H7676]; the Sabbath (that is, Shabbath), or day of weekly repose from secular avocations (also the observance or institution itself); by extension a se'nnight, that is, the interval between two Sabbaths; likewise the plural in all the above applications.
was past, 1230
{1230} Prime
διαγίνομαι
diaginomai
{dee-ag-in'-om-ahee}
From G1223 and G1096; to elapse meanwhile.
z5637
<5637> Grammar
Tense - Second Aorist (See G5780)
Voice - Middle Deponent (See G5788)
Mood - Participle (See G5796)
Count - 137
Mary 3137
{3137} Prime
Μαρία
Maria
{mar-ee'-ah}
Of Hebrew origin [H4813]; Maria or Mariam (that is, Mirjam), the name of six Christian females.
Magdalene, 3094
{3094} Prime
Μαγδαληνή
Magdalene
{mag-dal-ay-nay'}
Feminine of a derivative of G3093; a female Magdalene, that is, inhabitant of Magdala.
and 2532
{2532} Prime
καί
kai
{kahee}
Apparently a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so, then, too, etc.; often used in connection (or composition) with other particles or small words.
Mary 3137
{3137} Prime
Μαρία
Maria
{mar-ee'-ah}
Of Hebrew origin [H4813]; Maria or Mariam (that is, Mirjam), the name of six Christian females.
the x3588
(3588) Complement

ho
{ho}
The masculine, feminine (second) and neuter (third) forms, in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom).
[mother] y3588
[3588] Standard

ho
{ho}
The masculine, feminine (second) and neuter (third) forms, in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom).
of James, 2385
{2385} Prime
Ἰάκωβος
Iakobos
{ee-ak'-o-bos}
The same as G2384 Graecized; Jacobus, the name of three Israelites.
and 2532
{2532} Prime
καί
kai
{kahee}
Apparently a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so, then, too, etc.; often used in connection (or composition) with other particles or small words.
Salome, 4539
{4539} Prime
Σαλώμη
Salome
{sal-o'-may}
Probably of Hebrew origin (feminine from [H7965]); Salome (that is, Shelomah), an Israelitess.
had bought 59
{0059} Prime
ἀγοράζω
agorazo
{ag-or-ad'-zo}
From G0058; properly to go to market, that is, (by implication) to purchase; specifically to redeem.
z5656
<5656> Grammar
Tense - Aorist (See G5777)
Voice - Active (See G5784)
Mood - Indicative (See G5791)
Count - 2319
sweet spices, 759
{0759} Prime
ἄρωμα
aroma
{ar'-o-mah}
From G0142 (in the sense of sending off scent); an aromatic.
that 2443
{2443} Prime
ἵνα
hina
{hin'-ah}
Probably from the same as the former part of G1438 (through the demonstrative idea; compare G3588); in order that (denoting the purpose or the result).
they might come 2064
{2064} Prime
ἔρχομαι
erchomai
{er'-khom-ahee}
Middle voice of a primary verb (used only in the present and imperfect tenses, the others being supplied by a kindred [middle voice] word, ἐλεύθομαι [[eleuthomai]], {el-yoo'-thom-ahee}; or [active] ἔλθω [[eltho]], {el'-tho}; which do not otherwise occur); to come or go (in a great variety of applications, literally and figuratively).
z5631
<5631> Grammar
Tense - Second Aorist (See G5780)
Voice - Active (See G5784)
Mood - Participle (See G5796)
Count - 889
and anoint 218
{0218} Prime
ἀλείφω
aleipho
{al-i'-fo}
From G0001 (as a particle of union) and the base of G3045; to oil (with perfume).
z5661
<5661> Grammar
Tense - Aorist (See G5777)
Voice - Active (See G5784)
Mood - Subjunctive (See G5792)
Count - 512
him. 846
{0846} Prime
αὐτός
autos
{ow-tos'}
From the particle αὖ [[au]] (perhaps akin to the base of G0109 through the idea of a baffling wind; backward); the reflexive pronoun self, used (alone or in the compound of G1438) of the third person, and (with the proper personal pronoun) of the other persons.
Jamieson-Fausset-Brown Commentary

Mark 16:1

_ _ Mark 16:1-20. Angelic announcement to the women on the first day of the week, that Christ is risen — His appearances after His resurrection — His ascension — Triumphant proclamation of His Gospel. ( = Matthew 28:1-10, Matthew 28:16-20; Luke 24:1-51; John 20:1, John 20:2, John 20:11-29).

_ _ The Resurrection announced to the women (Mark 16:1-8).

_ _ And when the sabbath was past — that is, at sunset of our Saturday.

_ _ Mary Magdalene — (See on Luke 8:2).

_ _ and Mary the mother of James — James the Less (see Mark 15:40).

_ _ and Salome — the mother of Zebedee’s sons (compare Mark 15:40 with Matthew 27:56).

_ _ had bought sweet spices, that they might come and anoint him — The word is simply “bought.” But our translators are perhaps right in rendering it here “had bought,” since it would appear, from Luke 23:56, that they had purchased them immediately after the Crucifixion, on the Friday evening, during the short interval that remained to them before sunset, when the sabbath rest began; and that they had only deferred using them to anoint the body till the sabbath rest should be over. On this “anointing,” see on John 19:40.

Matthew Henry's Commentary

Mark 16:1-8

_ _ Never was there such a sabbath since the sabbath was first instituted as this was, which the first words of this chapter tell us was now past; during all this sabbath our Lord Jesus lay in the grave. It was to him a sabbath of rest, but a silent sabbath, it was to his disciples a melancholy sabbath, spent in tears and fears. Never were the sabbath services in the temple such an abomination to God, though they had been often so, as they were now, when the chief priests, who presided in them, had their hands full of blood, the blood of Christ. Well, this sabbath is over, and the first day of the week is the first day of a new world. We have here,

_ _ I. The affectionate visit which the good women that had attended Christ, now made it to his sepulchre — not a superstitious one, but a pious one. They set out from their lodgings very early in the morning, at break of day, or sooner; but either they had a long walk, or they met with some hindrance, so that it was sun-rising by the time they got to the sepulchre. The had bought sweet spices too, and came not only to bedew the dead body with their tears (for nothing could more renew their grief than this), but to perfume it with their spices, Mark 16:1. Nicodemus had bought a very large quantity of dry spices, myrrh and aloes, which served to dry the wounds, and dry up the blood, John 19:39. But these good women did not think that enough; they bought spices, perhaps of another kind, some perfumed oils, to anoint him. Note, The respect which others have showed to Christ's name, should not hinder us from showing our respect to it.

_ _ II. The care they were in about the rolling away of the stone, and the superseding of that care (Mark 16:3, Mark 16:4); They said among themselves, as they were coming along, and now drew near the sepulchre, Who shall roll us away the stone from the door of the sepulchre? For it was very great, more than they with their united strength could move. They should have thought of this before they came out, and then discretion would have bid them not go, unless they had those to go with them, who could do it. And there was another difficulty much greater than this, to be got over, which they knew nothing of, to wit, a guard of soldiers set to keep the sepulchre; who, had they come before they were frightened away, would have frightened them away. But their gracious love to Christ carried them to the sepulchre; and see how by the time they came thither, both these difficulties were removed, both the stone which they knew of, and the guard which they knew not of. They saw that the stone was rolled away, which was the first thing that amazed them. Note, They who are carried by a holy zeal, to seek Christ diligently, will find the difficulties that lie in their way strangely to vanish, and themselves helped over them beyond their expectation.

_ _ III. The assurance that was given them by an angel, that the Lord Jesus was risen from the dead, and had taken leave of his sepulchre, and had left him there to tell those so who came thither to enquire after him.

_ _ 1. They entered into the sepulchre, at least, a little way in, and saw that the body of Jesus was not there where they had left it the other night. He, who by his death undertook to pay our debt, in his resurrection took out our acquittance, for it was a fair and legal discharge, by which it appealed that his satisfaction was accepted for all the purposes for which it was intended, and the matter in dispute was determined by an incontestable evidence that he was the Son of God.

_ _ 2. They saw a young man sitting on the right side of the sepulchre. The angel appeared in the likeness of a man, of a young man; for angels, though created in the beginning, grow not old, but are always the same perfection of beauty and strength; and so shall glorified saints be, when they are as the angels. This angel was sitting on the right hand as they went into the sepulchre, clothed with a long white garment, a garment down to the feet, such as great men were arrayed with. The sight of him might justly have encouraged them, but they were affrighted. Thus many times that which should be matter of comfort to us, through our own mistakes and misapprehensions proves a terror to us.

_ _ 3. He silences their fears by assuring them that here was cause enough for triumph, but none for trembling (Mark 16:6); He saith to them, Be not affrighted. Note, As angels rejoice in the conversation of sinners, so they do also in the consolation of sinners. Be not affrighted, for, (1.) “Ye are faithful lovers of Jesus Christ, and therefore, instead of being confounded, out to be comforted. Ye seek Jesus of Nazareth, which was crucified.” Note, The enquiries of believing souls after Christ, have a particular regard to him as crucified (1 Corinthians 2:2), that they may know him, and the fellowship of his sufferings. His being lifted up from the earth, is that which draws all men unto him. Christ's cross is the ensign to which the Gentiles seek. Observe, He speaks of Jesus as one that was crucified; “The thing is past, that scene is over, ye must not dwell so much upon the sad circumstances of his crucifixion as to be unapt to believe the joyful news of his resurrection. He was crucified in weakness, yet that doth not hinder but that he may be raised in power, and therefore ye that seek him, be not afraid of missing of him.” He was crucified, but he is glorified; and the shame of his sufferings is so far from lessening the glory of his exaltation, that that glory perfectly wipes away all the reproach of his sufferings. And therefore after his entrance upon his glory, he never drew any veil over his sufferings, nor was shy of having his cross spoken of. The angel here that proclaims his resurrection, calls him Jesus that was crucified. He himself owns (Revelation 1:18), I am he that liveth, and was dead; and he appears in the midst of the praises of the heavenly host as a Lamb that had been slain, Revelation 5:6. (2.) “It will therefore be good news to you, to hear that, instead of anointing him dead, you may rejoice in him living. He is risen, he is not here, not dead, but alive again. We cannot as yet show you him, but hereafter you will see him, and you may here see the place where they laid him. You see he is gone hence, not stolen either by his enemies or by his friends, but risen.

_ _ 4. He orders them to give speedy notice of this to his disciples. Thus they were made the apostles of the apostles, which was a recompence of their affection and fidelity to him, in attending him on the cross, to the grave, and in the grave. They first came, and were first served; no other of the disciples durst come near his sepulchre, or enquire after him; so little danger was there of their coming by night to steal him away, that none came near him but a few women, who were not able so much as to roll away the stone.

_ _ (1.) They must tell the disciples, that he is risen. It is a dismal time with them, their dear Master is dead, and all their hopes and joys are buried in his grave; they look upon their cause as sunk, and themselves ready to fall an easy prey into the hands of their enemies, so that there remains no more spirit in them, they are perfectly at their wits' end, and every one is contriving how to shift for himself. “O, go quickly to them,” said the angel, “tell them that their Master is risen; this will put some life and spirit into them, and keep them from sinking into despair.” Note, [1.] Christ is not ashamed to own his poor disciples, no, not now that he is in his exalted state; his preferment doth not make him shy of them, for he took early care to have it notified to them. [2.] Christ is not extreme to mark what they do amiss, whose hearts are upright with him. The disciples had very unkindly deserted him, and yet he testified this concern for them. [3.] Seasonable comforts shall be sent to those that are lamenting after the Lord Jesus, and he will find a time to manifest himself to them.

_ _ (2.) They must be sure to tell Peter. This is particularly taken notice of by this evangelist, who is supposed to have written by Peter's direction. If it were told the disciples, it would be told Peter, for, as a token of his repentance for disowning his Master, he still associated with his disciples; yet he is particularly named: Tell Peter, for, [1.] It will be good news to him, more welcome to him than to any of them; for he is in sorrow for sin, and no tidings can be more welcome to true penitents than to hear of the resurrection of Christ, because he rose again for their justification. [2.] He will be afraid, lest the joy of this good news do not belong to him. Had the angel said only, Go, tell his disciples, poor Peter would have been ready to sigh, and say, “But I doubt I cannot look upon myself as one of them, for I disowned him, and deserve to be disowned by him;” to obviate that, “Go to Peter by name, and tell him, he shall be as welcome as any of the rest to see him in Galilee.” Note, A sight of Christ will be very welcome to a true penitent, and a true penitent shall be very welcome to a sight of Christ, for there is joy in heaven concerning him.

_ _ (3.) They must appoint them all, and Peter by name, to give him the meeting in Galilee, as he said unto you, Matthew 26:32. In their journey down into Galilee they would have time to recollect themselves, and call to mind what he had often said to them there, that he should suffer and die, and the third day be raised again; whereas while they were at Jerusalem, among strangers and enemies, they could not recover themselves from the fright they had been in, nor compose themselves to the due entertainment of better tidings. Note, [1.] All the meetings between Christ and his disciples are of his own appointing. [2.] Christ never forgets his appointment, but will be sure to meet his people with the promised blessing in every place where he records his name. [3.] In all meetings between Christ and his disciples, he is the most forward. He goes before you.

_ _ IV. The account which the women did bring of this to the disciples (Mark 16:8); They went out quickly, and ran from the sepulchre, to make all the haste they could to the disciples, trembling and amazed. See how much we are enemies to ourselves and our own comfort, in not considering and mixing faith with that Christ hath said to us. Christ had often told them, that the third day he would rise again; had they given that its due notice and credit, they would have come to the sepulchre, expecting to have found him risen, and would have received the news of it with a joyful assurance, and not with all this terror and amazement. But, being ordered to tell the disciples, because they were to tell it to all the world, they would not tell it to any one else, they showed not any thing of it to any man that they met by the way, for they were afraid, afraid it was too good news to be true. Note, Our disquieting fears often hinder us from doing that service to Christ and to the souls of men, which if faith and the joy of faith were strong, we might do.

John Wesley's Explanatory Notes
Geneva Bible Translation Notes

[[no comment]]

Cross-Reference Topical ResearchStrong's Concordance
when:

Mark 15:42 And now when the even was come, because it was the preparation, that is, the day before the sabbath,
Matthew 28:1-10 In the end of the sabbath, as it began to dawn toward the first [day] of the week, came Mary Magdalene and the other Mary to see the sepulchre. ... Then said Jesus unto them, Be not afraid: go tell my brethren that they go into Galilee, and there shall they see me.
Luke 23:54 And that day was the preparation, and the sabbath drew on.
Luke 23:56 And they returned, and prepared spices and ointments; and rested the sabbath day according to the commandment.
Luke 24:1-12 Now upon the first [day] of the week, very early in the morning, they came unto the sepulchre, bringing the spices which they had prepared, and certain [others] with them. ... Then arose Peter, and ran unto the sepulchre; and stooping down, he beheld the linen clothes laid by themselves, and departed, wondering in himself at that which was come to pass.
John 19:31 The Jews therefore, because it was the preparation, that the bodies should not remain upon the cross on the sabbath day, (for that sabbath day was an high day,) besought Pilate that their legs might be broken, and [that] they might be taken away.
John 20:1-10 The first [day] of the week cometh Mary Magdalene early, when it was yet dark, unto the sepulchre, and seeth the stone taken away from the sepulchre. ... Then the disciples went away again unto their own home.

Mary Magdalene:

Mark 15:40 There were also women looking on afar off: among whom was Mary Magdalene, and Mary the mother of James the less and of Joses, and Salome;
Mark 15:47 And Mary Magdalene and Mary [the mother] of Joses beheld where he was laid.
Luke 24:10 It was Mary Magdalene, and Joanna, and Mary [the mother] of James, and other [women that were] with them, which told these things unto the apostles.
John 19:25 Now there stood by the cross of Jesus his mother, and his mother's sister, Mary the [wife] of Cleophas, and Mary Magdalene.

sweet:

Mark 14:3 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.
Mark 14:8 She hath done what she could: she is come aforehand to anoint my body to the burying.
2 Chronicles 16:14 And they buried him in his own sepulchres, which he had made for himself in the city of David, and laid him in the bed which was filled with sweet odours and divers kinds [of spices] prepared by the apothecaries' art: and they made a very great burning for him.
John 19:40 Then took they the body of Jesus, and wound it in linen clothes with the spices, as the manner of the Jews is to bury.
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2Ch 16:14. Mt 28:1. Mk 14:3, 8; 15:40, 42, 47. Lk 23:54, 56; 24:1, 10. Jn 19:25, 31, 40; 20:1.

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