Mark 16:1

← Mark 16:2 →

Mark 16:1 in Multiple Translations

Berean Standard Bible BSB

When the Sabbath was over, Mary Magdalene, Mary the mother of James, and Salome bought spices so they could go and anoint the body of Jesus.

King James Version KJV

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.

American Standard Version ASV

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.

Bible in Basic English BBE

And when the Sabbath was past, Mary Magdalene and Mary, the mother of James, and Salome, got spices, so that they might come and put them on him.

Free Bible Version FBV

Once the Sabbath had ended, Mary Magdalene, Mary the mother of James, and Salome bought aromatic ointments so that they could go and anoint Jesus' body.

Geneva Bible 1599 GNV

And when the Sabbath day was past, Marie Magdalene, and Marie the mother of Iames, and Salome, bought sweete oyntments, that they might come, and anoynt him.

Young's Literal Translation YLT

And the sabbath having past, Mary the Magdalene, and Mary of James, and Salome, bought spices, that having come, they may anoint him,

World English Bible WEB

When the Sabbath was past, Mary Magdalene, and Mary the mother of James, and Salome bought spices, that they might come and anoint him.

Noah Webster Bible WBS

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.

Douay-Rheims 1899 DRV

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.

Translation for Translators T4T

On Saturday evening when ◄the Sabbath/the Jewish day of rest► had ended, Mary from Magdala, Mary the mother of the younger James, and Salome bought fragrant ointment. The Jews had a custom of anointing bodies before they buried them, and the women wanted to follow this custom.

Plain English Version PEV

The next day was Saturday. It was their rest day. When the sun went down, that rest day was finished. Then some women went and bought some perfume to put on Jesus’s body, so they could bury him the right way. They were Mary Magdalene, and Salomi, and Mary the mother of James.

Study Highlights

Key words in the translations above are automatically highlighted. Names of God and Jesus are marked in purple, the Holy Spirit in orange, divine action verbs are underlined, and repeated key words are highlighted in yellow.

Enable Study Highlights

God & Jesus

Holy Spirit

Divine Actions

Repeated Words

Berean Amplified Bible — Mark 16:1

BAB

Word Study

Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.

Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

Mark 16:1 Interlinear (Deep Study)

BIB

GRK και διαγενομενου του σαββατου μαρια η μαγδαληνη και μαρια ιακωβου και σαλωμη ηγορασαν αρωματα ινα ελθουσαι αλειψωσιν αυτον

και kai G2532 and Conj

διαγενομενου diaginomai G1230 to pass Verb-2ADP-GSN

του ho G3588 the/this/who Art-GSN

σαββατου sabbaton G4521 Sabbath Noun-GSN

μαρια Maria G3137 Mary Noun-NSF

η ho G3588 the/this/who Art-NSF

μαγδαληνη Magdalēnē G3094 Magdalene Noun-NSF

και kai G2532 and Conj

μαρια Maria G3137 Mary Noun-NSF

ιακωβου Iakōbos G2385 James Noun-GSM

και kai G2532 and Conj

σαλωμη Salōmē G4539 Salome Noun-NSF

ηγορασαν agorazō G59 to buy Verb-AAI-3P

αρωματα arōma G759 spices Noun-APN

ινα hina G2443 in order that/to Conj

ελθουσαι erchomai G2064 to come/go Verb-2AAP-NPF

αλειψωσιν aleiphō G218 to anoint Verb-AAS-3P

αυτον autos G846 it/s/he Pron-ASM

Greek Word Study

Select any word above to explore its original meaning, root, and usage across Scripture.

Use ← → arrow keys to navigate between words.

Greek Word Reference — Mark 16:1

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

διαγενομενου diaginomai G1230 "to pass" Verb-2ADP-GSN

This verb means to pass or elapse, like time passing, as seen in Acts 25:13 and Mark 16:1.

Definition: δια-γίνομαι (Ion. and late Gk. for διαγίγν-), [in LXX, 2Ma.11:26 * ;] __1. to go through, to pass, e.g. τ. νύκτα; absol., to live. __2. Of time, to intervene, elapse: ptcp., with ἡμερῶν τινῶν, Act.25:13; ἱκανοῦ χρόνου, ib. 27:9; τ. σαβάτου, Mrk.16:1.† (AS)

Usage: Occurs in 3 NT verses. KJV: X after, be past, be spent See also: Acts 25:13; Acts 27:9; Mark 16:1.

του ho G3588 "the/this/who" Art-GSN

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

σαββατου sabbaton G4521 "Sabbath" Noun-GSN

The Sabbath refers to the seventh day of the week, a day of rest and worship. It is mentioned in Matthew 12:8 and Mark 2:27, highlighting its importance in Jewish tradition. The concept of Sabbath rest is still observed today.

Definition: σάββατον, -ου, τό (Aram. שַׁבָּתָא, transliterated σάββατα, and this being mistaken for a pl., the sing. σάββατον was formed from it), and σάββατα, -ων, τά [in LXX for שַׁבָּת, שַׁבָּתוֹן ;] __1. the seventh day of the week, the sabbath __(a) the sing. form -ον, τὸ σ.: Mat.12:8, Mrk.2:27, Luk.6:5, al.; ἡ ἡμέρα τοῦ σ. (in LXX, Exo.20:8, al., usually τῶν σ., see infr.), Luk.13:16 14:5; ὁδὸς σαββάτου, Act.1:12 (cf. Mat.24:29); dative, of time (τῷ) σ., Luk.6:9 14:1; ἐν (τῷ) σ., Mat.12:2, Luk.6:7, Jhn.5:16, al.; accusative, of duration, τὸ σ., Luk.23:56; κατὰ πᾶν σ., Act.13:27 15:21 18:4; pl., σ. τρία, Act.17:2 R, txt. (but see infr.); __(b) as most frequently in LXX (see Swete, Mk., 17; Thackeray, Gr., 35) the pl. form, τὰ σ. (see supr. on the Aram. form. There is also an analogy in the names of other festivals, τ. ἐγκαίνια, ἄζυμα, etc.): Mat.28:1, Col.2:16; ἡ ἡμέρα τῶν σ. (Exo.20:8, al.), Luk.4:16, Act.13:14 16:13; dative pl. (in LXX -τοις, but 1Ma.2:38 as in NT) by metaplasmus (El., § 9, 3), σάββασι, Mat.12:1, 5 12:10-12 Mrk.1:21 2:23 3:2, 4, Luk.4:31 6:2. __2. seven days, a week; __(a) the sing. form: πρώτη σαββάτσυ, Mrk.16:9; δὶς τοῦ σ. (Bl., § 35, 4; 36, 13), Luk.18:12; κατὰ μίαν σαββάτου, 1Co.16:2; pl., σ. τρία, Act.17:2 R, mg. (but see supr.); __(b) the pl. form: ἡ μία τῶν σ. (where the genitive = μετὰ τά; Soph., Lex., 43a), Mat.28:1, Mrk.16:2, Luk.24:1, Jhn.20:1, 19, Act.20:7 (AS)

Usage: Occurs in 62 NT verses. KJV: sabbath (day), week See also: 1 Corinthians 16:2; Luke 13:10; Matthew 28:1.

μαρια Maria G3137 "Mary" Noun-NSF

Mary was Jesus' mother, appearing in Matthew and Luke. She is also the name of other women in the New Testament, like Mary Magdalene and the sister of Martha.

Definition: Μαρία, -ας (Hellenized form), and Μαριάμ, indecl., ἡ (Aram. מַרְיָם; Heb. מִרְיָם) Mary. In NT; __1. the mother of Jesus: Mat.1:16 ff. Mat.2:11 13:55, Mrk.6:3, Luk.1:27 ff. Luk.2:5, 16 2:19, 34, Act.1:14 __2. M. Magdalene (which see). __3. The wife of Clopas (Jhn.19:25) and mother of James the little, and Joses: Mat.27:56, 61 28:1, Mrk.15:40, 47 16:1, Luk.24:10. __4. The sister of Martha and Lazarus: Luk.10:39, 42 Jhn.11:1-2, 19 ff. Jhn.12:3. __5. The mother of John Mark: Act.12:12. __6. A Christian greeted by St. Paul: Rom.16:6 (on the signification of the name, see Zorell, see word; on the use of the alternative forms in NT, DB, iii, 278 bn).† (AS)

Usage: Occurs in 46 NT verses. KJV: Mary See also: Acts 1:14; Luke 1:56; Romans 16:6.

η ho G3588 "the/this/who" Art-NSF

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

μαγδαληνη Magdalēnē G3094 "Magdalene" Noun-NSF

A Magdalene was a woman from Magdala, a town in Palestine. Mary Magdalene, a follower of Jesus, was from this town and is mentioned in Matthew 27:56 and other passages. She was a key figure in the biblical account of Jesus' life and resurrection.

Definition: Μαγδαληνός, -ά, όν Magdalene, of Magdala: Μαρία (which see) ἡ MM., Mat.27:56, 61 28:1, Mrk.15:40, 47 16:1, 9, Luk.8:2 24:10, Jhn.19:25 20:1, 18† (AS)

Usage: Occurs in 12 NT verses. KJV: Magdalene See also: John 19:25; Mark 15:47; Matthew 28:1.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

μαρια Maria G3137 "Mary" Noun-NSF

Mary was Jesus' mother, appearing in Matthew and Luke. She is also the name of other women in the New Testament, like Mary Magdalene and the sister of Martha.

Usage: Occurs in 46 NT verses. KJV: Mary See also: Acts 1:14; Luke 1:56; Romans 16:6.

ιακωβου Iakōbos G2385 "James" Noun-GSM

James refers to three men in the Bible: James the son of Zebedee, James the son of Alphaeus, and James the brother of Jesus. He is mentioned in Matthew, Mark, Acts, and 1 Corinthians. James was an important figure in the early Christian church.

Definition: Ἰάκωβος, -ου, ὁ (Heb., see previous word) James; __1. Son of Zebedee: Mat.4:21, Mrk.1:19, 29, Act.1:13 12:2, al. __2. Son of Alphæus: Mat.10:3, Mrk.2:14, al.; commonly identified with Ἰ. ὁ μικρός, James the little, son of Mary (see: Μαρία, 3; Κλωπᾶς), Mat.27:56, Mrk.15:40 16:1 (cf. Jhn.19:25). __3. The Lord's brother (see: ἀδελφός): Mat.13:55, Mrk.6:3, Act.12:17, al., 1Co.15:7 (probably), Gal.1:19 2:9, 12, Jas.1:1, Ju 1. __4. The father of the apostle, Ἰούδας Ἰακώβου: Luk.6:16, Act.1:13 (AS)

Usage: Occurs in 38 NT verses. KJV: James See also: 1 Corinthians 15:7; Mark 1:19; James 1:1.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

σαλωμη Salōmē G4539 "Salome" Noun-NSF

Salome, a woman who followed Jesus, mentioned in Mark 15:40 and 16:1.

Definition: Σαλώμη, -ης, ἡ (Heb. שָׁלוֹם), Salome: Mrk.15:40 16:1.† (AS)

Usage: Occurs in 2 NT verses. KJV: Salome See also: Mark 15:40; Mark 16:1.

ηγορασαν agorazō G59 "to buy" Verb-AAI-3P

To buy or purchase something, often used to describe redemption, as in Matthew 13:44 and Revelation 3:18, where it refers to buying back or redeeming something.

Definition: ἀγοράζω (ἀγορά), [in LXX chiefly for שׁבר, קנה ;] __1. to frequent the ἀγορά (Hdt., al.). __2. to buy in the market, purchase (Xen., al.; LXX; in π. very common in deeds of sale, see MM, VGT, see word): absol., Mat.21:12, Mrk.11:15; with accusative of thing(s), Mat.13:44, 46, al.; before παρά, with genitive of person(s), Rev.3:18 (LXX, Polyb.); ἐκ, Mat.27:7; with genitive pret., Mrk.6:37, al.; metaphorically, 1Co.6:20 7:23, 2Pe.2:1, Rev.5:9 14:3, 4. (AS)

Usage: Occurs in 31 NT verses. KJV: buy, redeem See also: 1 Corinthians 6:20; Mark 11:15; Revelation 3:18.

αρωματα arōma G759 "spices" Noun-APN

This word refers to spices or fragrant substances, like those used to anoint Jesus' body after his death, as seen in Mark 16:1 and Luke 23:56.

Definition: ἄρωμα, -τος, τό [in LXX for בֶּשֶׂם ;] spice: Mrk.16:1, Luk.23:56 24:1, Jhn.19:40.† (AS)

Usage: Occurs in 4 NT verses. KJV: (sweet) spice See also: John 19:40; Luke 24:1; Mark 16:1.

ινα hina G2443 "in order that/to" Conj

This word means 'in order that' or 'to', showing purpose or result, as seen in Acts 19:4 and Romans 11:31. It's used to express a goal or outcome. In Ephesians 1:17, it's used to describe a purpose.

Definition: ἵνα, __I. adverb (poët., Hom., al.), __1. of place, where, whither. __2. of circumstance, when. __II. Conjunction, __1. prop., final, denoting purpose or end (cl.), that, in order that, usually the first word in the clause, but sometimes (cl. also) preceded by an emphatic word (Act.19:4, Rom.11:31 (?), Gal.2:10, al.); __(a) with optative (so in cl. after historic tenses): after a pres., Eph.1:17 (but WH, mg., subjc.; see Burton, §225, Rem., 2); __(b) with subjc.: after a pres., Mrk.4:21, Luk.6:34, Jhn.3:15, Act.2:25, Rom.1:11, al.; after a pf., Mat.1:22, Jhn.5:23 1Co.9:22, al.; after an imperat. (present or aor.), Mat.7:1, Mrk.11:25, Jhn.10:38, 1Co.7:5, al.; after a delib. subjc., Mrk.1:38, al.; after a fut., Luk.16:4, Jhn.14:3, 1Co.15:28, al.; after historic tenses (where optative in cl.; WM, 359f.; M, Pr., 196f.), Mrk.6:41 (impf.), Jhn.4:8 (plpf.), Mrk.3:14 (aor.), al.; __(with) in late writers (M, Pr., 35; Burton, §§198, 199), with indic., fut: Luk.20:10, 1Pe.3:1, al.; __(d) as often in eccl. writers (Thayer, see word), with indic. pres.: 1Co.4:6, Gal.4:17, al. (?; but V. Burton, §198, Rem.); __(e) εἰς (διὰ) τοῦτο, ἵνα: Jhn.18:37, 1Ti.1:16, al.; τούτου χάριν, Tit.1:5; __(f) elliptical constructions: omission of the principal verb, Jhn.1:8, 2Th.3:9, 1Jn.2:19, al.; of the final verb, Rom.4:16, 2Co.8:13, al. __2. In late writers, definitive, = inf. (WM, 420; Bl, §69, 1), that; __(a) after verbs of wishing, caring, striving, etc.: θέλω, Mat.7:12, al.; ζητῶ, 1Co.4:2 14:12; ζηλόω, 1Co.14:1, al.; __(b) after verbs of saying, asking, exhorting: εἰπεῖν, Mat.4:3, al.; ἐρωτῶ, Mrk.7:26, al.; παρακαλῶ, Mat.14:36, 1Co.1:10, al., etc.; __(with) after words expressing expediency, etc.: συμφέρει, Mat.18:6, Jhn.11:50, al.; ἱκανός, Mat.8:8, Luk.7:6; χρείαν ἔχω, Jhn.2:25, al, etc.; __(d) after substantives, adding further definition: ὥρα, Jhn.12:23 13:1; χρόνος, Rev.2:21; συνήθεια, Jhn.18:39; μισθός, 1Co.9:18. __3. In late writers, ecbatic, denoting the result, = ὥστε, that, so that (M, Pr., 206ff.; WM, 572; Bl., §69, 3; Burton, §223): Rom.11:11, 1Co.7:29, 1Th.5:4, al. (but see Thayer, see word); so with the formula referring to the fulfilment of prophecy, ἵνα πληρωθῇ, Mat.1:22 2:14, Jhn.13:18, al. (AS)

Usage: Occurs in 626 NT verses. KJV: albeit, because, to the intent (that), lest, so as, (so) that, (for) to See also: 1 Corinthians 1:10; 1 Timothy 5:20; 1 Peter 1:7.

ελθουσαι erchomai G2064 "to come/go" Verb-2AAP-NPF

To come or go is the meaning of this word, used in many applications, such as in Matthew 8:9 and Romans 9:9. The KJV translates it in various ways, including come, go, and enter.

Definition: ἔρχομαι, [in LXX very frequently for בּוֹא, also for הלךְ ni., אתה, etc., 34 words in all ;] __1. to come; __(a) of persons, either as arriving or returning from elsewhere: Mat.8:9, Mrk.6:31, Luk.7:8, Jhn.4:27, Rom.9:9, al.; before ἀπό, Mrk.5:35 7:1, Jhn.3:2, al.; ἐκ, Luk.5:17, Jhn.3:31, al.; εἰς, Mrk.1:29, al.; διά before εἰς, Mrk.7:31; ἐν (Cremer, 263f., but see: ἐν), Rom.15:29, 1Co.4:21; ἐπί, with accusative, Mrk.6:53 11:13, Jhn.19:33, al.; κατά, with accusative, Luk.10:33 Act.16:7; παρά, with genitive, Luk.8:49; with accusative, Mat.15:29, Mrk.9:14, al.; with dative comm., incomm. (M, Pr., 75, 245), Mat.21:5, Rev.2:5, 16; with adverbs: πόθεν, Jhn.3:8, al.; ἄνωθεν, Jhn.3:31; ὄπισθεν, Mrk.5:27; ὧδε, Mat.8:29; ἐκεῖ, Jhn.18:3; ποῦ, Heb.11:8; before ἕως, Luk.4:42; ἄχρι, Act.11:5; with purpose expressed by inf., Mrk.5:14, Luk.1:59, al.; by fut. ptcp., Mat.27:49; ἵνα, Jhn.12:9; εἰς τοῦτο, ἵνα, Act.9:21; διά, with accusative, Jhn.12:9; before verbs of action, ἔρχεται καί, ἦλθε καί, etc.: Mrk.2:18, Jhn.6:15, al.; ἔρχου καὶ ἴδε, Jhn.1:47 11:34; ἐλθών (redundant; Dalman, Words, 20 f.), Mat.2:8 8:7, Mrk.7:25, Act.16:39, al.; similarly ἐρχόμενος, Luk.15:25, al.; of coming into public view: esp. of the Messiah (ὁ ἐρχόμενος, Mat.11:3, al.; see Cremer, 264), Luk.3:16, Jhn.4:25; hence, of Jesus, Mat.11:19, Luk.7:34, Jhn.5:43, al.; of the second coming, Mat.10:23, Act.1:11, 1Co.4:5, 1Th.5:2, al.; __(b) of time: ἔρξονται ἡμέραι (present for fut.: Bl., §56, 8), Luk.23:29, Heb.8:8" (LXX) ; fut., Mat.9:15, Mrk.2:20, al.; ἔρξεται ὥρα, ὅτε, Jhn.4:21, 23. al.; ἦλθεν, ἐλήλυθε ἡ ὥρα, Jhn.13:1 16:32 17:1; ἡ ἡμέρα τ. κυρίου, 1Th.5:2; καιροί, Act.3:19; __(with) of things and events: κατακλυσμός, Luk.17:27; λιμός, Act.7:11; ἡ ὀργή, 1Th.1:10; ὁ λύχνος, Mrk.4:21 (see Swete, in l.). Metaphorical, τ. ἀγαθά, Rom.3:8; τ. τέλειον, 1Co.13:10; ἡ πίστις, Gal.3:23, 25; ἡ ἐντολή, Rom.7:9; with prepositions: ἐκ τ. θλίψεως, Rev.7:14; ἐις τ. χεῖρον, Mrk.5:26; εἰς πειρασμόν, ib. 14:38, al. __2. to go: ὀπίσω, with genitive (Heb. הָלַךְ אַחֲרֵי), Mat.16:24, Mrk.8:34, Luk.9:23; σύν, Jhn.21:3; ὁδόν, Luk.2:44. (Cf. ἀν-, ἐπ-αν-, ἀπ-, δι-, εἰς, ἐπ-εἰσ-, συν-εἰσ-, ἐξ-, δι-εξ-, ἐπ-, κατ-, παρ-, ἀντι-παρ-, περι-, προ-, προσ-, συν-έρχομαι.) SYN.: πορεύομαι, χωρέω (v, Thayer, see word ἔρξομαι). (AS)

Usage: Occurs in 603 NT verses. KJV: accompany, appear, bring, come, enter, fall out, go, grow, X light, X next, pass, resort, be set See also: 1 Corinthians 2:1; Acts 22:11; Hebrews 6:7.

αλειψωσιν aleiphō G218 "to anoint" Verb-AAS-3P

To anoint means to put oil or perfume on someone, like in Matthew 6:17 and Mark 6:13. It's used to show respect or honor, and is also used in religious rituals. The KJV translates it as 'anoint'.

Definition: ἀλείφω (cf. λίπος, oil), [in LXX: Gen.31:13, Exo.40:15, Num.3:3 (מָשַׁח), Eze.13:10 ff. (טוּחַ), Rut.3:3, 2Ki.12:20 14:2, 4Ki.4:2, 2Ch.28:15, Mic.6:15, Dan LXX TH Dan.10:3 (סוּךְ), Est.2:12, Jdth.16:8 * ;] to anoint, festally or in homage: with accusative of thing(s) or of person(s), Mat.6:17, Jhn.12:3, Mrk.16:1; before dative, ἐλαίῳ, Mrk.6:13, Jas.5:14; μύρῳ, Luk.7:38, 46, Jhn.11:2.† SYN.: χρίω, μυρίζω (against the distinction made bet. ἀ. and χ. in Tr., Syn., § 38, see MM, VGT, see word, ἀ.) (AS)

Usage: Occurs in 8 NT verses. KJV: anoint See also: James 5:14; Luke 7:46; Matthew 6:17.

αυτον autos G846 "it/s/he" Pron-ASM

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

Definition: αὐτός, -ή, -ό, determinative pron., in late Gk. much more frequently than in cl. (WM, 178f.; Jannaris, HGG, §1399). __1. Emphatic (so always in nom. exc. when preceded by the art., see infr., iii); __(1) self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Luk.5:37; αὐ. ἐγινώσκεν, Jhn.2:25; αὐ.ὑμεῖς, Jhn.3:28; καὶ αὐ. ἐγώ, Rom.15:14; αὐ. Ἰησοῦς, Jhn.2:24; αὐ. καὶ οἱ μετ᾽ αὐτοῦ, Mrk.2:25; ὑμεῖς αὐ., Mrk.6:31; esp. (as freq in cl.) αὐ. ὁ, Mat.3:4, Mrk.6:17, Jhn.16:27, 1Th.3:11, al.; in late Gk., sometimes weakened, ἐν αὐτῇ τ. ὥρᾳ, in that hour, Luk.10:21 (M, Pr., 91; MM, see word); __(2) emphatic, he, she, it (M, Pr., 86; Bl., §48, 1, 2, 7), Mat.1:21, 12:50, Luk.6:35, al.; pointing to some one as master (cl.), Mat.8:24, Mrk.4:38, al.; αὐ., καὶ αὐ. = οὗτος, ὁ δε (BL, §48, 1), Mat.14:2, Mrk.14:15, 44, Luk.1:22, 2:28, al. __2. In oblique cases (cl.), for the simple pron. of 3rd of person(s), he, she, it, Mat.7:9, 10:12, 26:44, al.; with ptcp. in genitive absol., Mat.9:18, Mrk.13:1, al. (for irreg. constructions, V. Bl., §74, 5); pleonastically after the relative (cf. Heb. אֲשֶׁר לוֹ; WM, 184ff.; Bl., §50, 4; MM, see word), Mrk.7:25, Rev.3:8, 7:2, al.; in constr. ad sensum, without proper subject expressly indicated, Mat.4:23, Act.8:5, 2Co.2:13, al.; genitive αὐτοῦ = ἐκείνου, Rom.11:11, 1Th.2:19, Tit.3:5, Heb.2:4. __3. ὁ, ἡ, τὸ αὐ., the same: Heb.1:12, 13:8; τὸ αὐ., ποιεῖν, Mat.5:46, 47, al.; φρονεῖν, Rom.12:16, 15:5, Php.2:2, al.; τὰ αὐ., Act.15:27, Rom.2:1, al.; κατὰ τὸ (τὰ) αὐ. (MM, see word), Act.14:1, Luk.6:23, al.; ἐπὶ τὸ αὐ., together (MM, see word), Mat.22:34, Act.1:15, al.; ἓν κ. τὸ αὐ., 1Co.11:5, 12:11; with dative (cl.), 1Co.11:5; with a noun, λόγος, Mrk.14:39; μέτρος, Php.1:30; πνεῦμα, 1Co.12:4. (AS)

Usage: Occurs in 3773 NT verses. KJV: her, it(-self), one, the other, (mine) own, said, (self-), the) same, ((him-, my-, thy- )self, (your-)selves, she, that, their(-s), them(-selves), there(-at, - by, -in, -into, -of, -on, -with), they, (these) things, this (man), those, together, very, which See also: 1 Corinthians 1:2; 1 John 3:10; 1 Peter 1:3.

Study Notes — Mark 16:1

Show Verse Quote Highlights

Context
Cross References
Mark 16:1 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Mark 16:1
Jamieson-Fausset-Brown on Mark 16:1
Matthew Poole's Commentary on Mark 16:1
Trapp's Commentary on Mark 16:1
Ellicott's Commentary on Mark 16:1
Adam Clarke's Commentary on Mark 16:1
Cambridge Bible on Mark 16:1
Barnes' Notes on Mark 16:1
Whedon's Commentary on Mark 16:1
Sermons on Mark 16:1

Context — The Resurrection

1When the Sabbath was over, Mary Magdalene, Mary the mother of James, and Salome bought spices so they could go and anoint the body of Jesus.

2Very early on the first day of the week, just after sunrise, they went to the tomb. 3They were asking one another, “Who will roll away the stone from the entrance of the tomb?”

Cross References

	Reference	Text (BSB)
1	Luke 23:56–12	—
2	John 20:1–10	Early on the first day of the week, while it was still dark, Mary Magdalene went to the tomb and saw that the stone had been removed from the entrance. So she came running to Simon Peter and the other disciple, the one whom Jesus loved. “They have taken the Lord out of the tomb,” she said, “and we do not know where they have put Him!” Then Peter and the other disciple set out for the tomb. The two were running together, but the other disciple outran Peter and reached the tomb first. He bent down and looked in at the linen cloths lying there, but he did not go in. Simon Peter arrived just after him. He entered the tomb and saw the linen cloths lying there. The cloth that had been around Jesus’ head was rolled up, lying separate from the linen cloths. Then the other disciple, who had reached the tomb first, also went in. And he saw and believed. For they still did not understand from the Scripture that Jesus had to rise from the dead. Then the disciples returned to their homes.
3	Matthew 28:1–10	After the Sabbath, at dawn on the first day of the week, Mary Magdalene and the other Mary went to see the tomb. Suddenly there was a great earthquake, for an angel of the Lord descended from heaven, rolled away the stone, and sat on it. His appearance was like lightning, and his clothes were white as snow. The guards trembled in fear of him and became like dead men. But the angel said to the women, “Do not be afraid, for I know that you are looking for Jesus, who was crucified. He is not here; He has risen, just as He said! Come, see the place where He lay. Then go quickly and tell His disciples, ‘He has risen from the dead and is going ahead of you into Galilee. There you will see Him.’ See, I have told you.” So they hurried away from the tomb in fear and great joy, and ran to tell His disciples. Suddenly Jesus met them and said, “Greetings!” They came to Him, grasped His feet, and worshiped Him. “Do not be afraid,” said Jesus. “Go and tell My brothers to go to Galilee. There they will see Me.”
4	Mark 15:40	And there were also women watching from a distance. Among them were Mary Magdalene, Mary the mother of James the younger and of Joses, and Salome.
5	Mark 15:47	Mary Magdalene and Mary the mother of Joseph saw where His body was placed.
6	Mark 16:8	So the women left the tomb and ran away, trembling and bewildered. And in their fear they did not say a word to anyone.
7	Mark 14:3	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.
8	John 19:25	Near the cross of Jesus stood His mother and her sister, as well as Mary the wife of Clopas and Mary Magdalene.
9	Mark 14:8	She has done what she could to anoint My body in advance of My burial.
10	2 Chronicles 16:14	And he was buried in the tomb that he had cut out for himself in the City of David. They laid him on a bier that was full of spices and various blended perfumes; then they made a great fire in his honor.

Mark 16:1 Summary

This verse shows us that the women who followed Jesus were very dedicated to Him, even after He died. They wanted to show their respect and care for Him by anointing His body with spices, which was a common practice in their culture, as seen in John 19:40. They did this after the Sabbath, which was a day of rest, because they wanted to honor God's commands, as seen in Exodus 20:8-11. By their actions, we can see the depth of their love and devotion to Jesus, and we can learn from their example to show our own love and care for Him and for others.

Frequently Asked Questions

Why did the women wait until after the Sabbath to buy spices for Jesus' body?

According to the Bible, the Sabbath was a day of rest, and the women would have been observing this commandment, as seen in Exodus 20:8-11 and Deuteronomy 5:12-15, before attending to Jesus' body.

What kind of spices were the women planning to use to anoint Jesus' body?

The Bible doesn't specify the exact spices, but based on Jewish burial customs, it's likely they were using a mixture of aromatic spices like myrrh and aloes, similar to those used by Nicodemus in John 19:39.

Why did the women feel the need to anoint Jesus' body after His death?

In Jewish culture, anointing a body with spices and oils was a way to show respect and care for the deceased, as seen in Mark 14:8, and the women were likely trying to honor Jesus in this way, even after His death.

How did the women plan to access Jesus' body, given that it was in a sealed tomb?

The women were likely unaware of the stone that sealed the tomb, as mentioned in the next verse, Mark 16:3, and were probably expecting to be able to enter the tomb and anoint Jesus' body without issue.

Reflection Questions

What can we learn from the women's devotion to Jesus, even after His death, and how can we apply that to our own lives?
How do the women's actions in this verse reflect their faith and trust in Jesus, despite the circumstances?
What role do you think the women's love and care for Jesus played in their decision to anoint His body, and how can we show similar love and care for others?
In what ways can we, like the women, demonstrate our commitment to honoring and serving Jesus, even in difficult or uncertain times?

Gill's Exposition on Mark 16:1

And when the sabbath was past,.... "In the end of it", as Matthew says, Matthew 28:1; not "when it was the sabbath", as the Arabic version reads; for it was not lawful to buy spices, and anoint with

Jamieson-Fausset-Brown on Mark 16:1

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.

Matthew Poole's Commentary on Mark 16:1

MARK CHAPTER 16 Christ’ s resurrection is declared by angels to the two Marys and Salome. Christ himself appeareth to Mary Magdalene, ,13 to two of his disciples going into the country, and to the eleven; whom he commissions to preach the gospel to all the world. ,20 His ascension into heaven; the gospel is preached every where, the Lord confirming the word with signs. We are now come to the history of our Saviour’ s resurrection, his several appearances to and converse with his disciples, from the time of his rising from the dead unto the time of his ascension up into heaven, which was forty days. Of all the evangelists, St. John is most full in his relation of this part of the history of our Saviour, which we shall consider in order; for his two last chapters are wholly spent in this part of the history: in the mean time, as we did in our notes on take notice only of what Matthew hath upon that argument; so we shall, in the opening of this chapter of Mark, take notice only of what Mark hath not concurrent with, and completory of, what Matthew had before said (for what he hath of that nature, we shall refer the reader to our notes on Matthew). See Poole on "", and following verses to . And here we will also take in what Luke hath that tends to the fuller relation of any thing which Mark hath; not meddling with what John hath, but reserving that till we come to open the fuller account of this whole history, in the twentieth and twenty-first chapters of his Gospel. Ver. 1,2. Matthew saith, as it began to dawn toward the first day of the week. John saith, they came early, when it was yet dark. Luke also saith, very early. But it is manifest from the history, that they came a second time, of which Mark may speak, passing over their first coming.

Trapp's Commentary on Mark 16:1

1 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. Ver. 1. And when the sabbath was past] As God on the first day of the week drew the world out of that abhorred estate of nothing, and brought light out of darkness, so did Christ, on that day, draw his people out of an estate worse than nothing, and "brought life and immortality to light by the gospel," 2 Timothy 1:10.

Ellicott's Commentary on Mark 16:1

XVI. (1-8) And when the sabbath was past.—See Notes on Matthew 28:1-8. “Mary the mother of James” (not, as in Mark 15:40, of “James and Joses”) answers, as before, to the “other Mary” of Matthew 28:1. “Salome” appears, as before, in St. Mark only.

Adam Clarke's Commentary on Mark 16:1

CHAPTER XVI. Early in the morning after the Sabbath, the three Marys come to the sepulchre, bringing sweet spices to embalm the body, 1-4. They see an angel who announces the resurrection of our Lord, 5-8. Jesus appears to Mary Magdalene, who goes and tells the disciples, 9-11. He appears also to the two disciples who were going into the country, who also tell it to the rest, 12, 13. Afterwards he appears unto the eleven, and commissions them to preach the Gospel to all mankind, 14-16. And promises to endue them with power to work miracles, 17, 18. He is received up into heaven, 19. And they go forth to preach and work miracles, 20. NOTES ON CHAP. XVI. Verse 1. And anoint him.] Rather, to embalm him. This is a proof that they had not properly understood what Christ had so frequently spoken, viz. that he would rise again the third day. And this inattention or unbelief of theirs is a proof of the truth of the resurrection.

Cambridge Bible on Mark 16:1

Ch. Mark 16:1-8. The Resurrection 1. And when the sabbath was past] Friday night, Saturday, and Saturday night passed away, three days according to the Jewish reckoning (comp. (a) 1 Samuel 30:12-13; 2 Chronicles 10:5; 2 Chronicles 10:12; (b) Matthew 12:40; John 2:19; Matthew 27:63), and He, Who had truly died, lay also truly buried. bought sweet spices] Meanwhile the holy women, whom a love stronger than death had drawn to observe the spot on the evening of His burial, had returned in order that they might complete the embalming of the Body, which had necessarily been done in haste, as the Sabbath drew on (Luke 23:54).

Barnes' Notes on Mark 16:1

See this passage explained in the notes at Matthew 28:1-8. Mark 16:1 Sweet spices - “Aromatics.” Substances used in embalming. The idea of sweetness is not, however, implied in the original.

Whedon's Commentary on Mark 16:1

1. And Salome — Besides the three women here mentioned, Luke mentions a fourth, Joanna, the wife of Chusa, adding that there were others, of women from Galilee. It was, therefore, a numerous party.

Sermons on Mark 16:1

	Sermon	Description
	Jesus Love for You by Erlo Stegen	In this sermon, the preacher shares a story of a person who had a near-death experience and saw people in hell stuck to their sins. The preacher emphasizes that even lies that are
	Stepping Out in God by Jim Cymbala	In this sermon, the speaker emphasizes the need for divine equipment to carry out God's work. He refers to the story of Sergius Paulus, who believed in the teaching of the Lord whe
	As Secure as You Know How by David Guzik	In this sermon, the speaker discusses the measures taken to secure Jesus' tomb after his crucifixion. The tomb was secured with a stone, which was rolled across the entrance. Addit
	Mark - Come, See: Go, Tell by J. Glyn Owen	In this sermon, the speaker emphasizes the significance of the empty tomb and the resurrection of Jesus. The women who discovered the empty tomb were initially stunned by the reali
	He Never Gave Up on You by Jim Cymbala	Jim Cymbala emphasizes that despite our failures and shortcomings, God never gives up on us. He illustrates this through the story of the women at the tomb who were the first to wi
	Who Will Roll Away the Stone by Stewart Ruch	In this sermon, the speaker focuses on Mark's account of the resurrection of Jesus Christ from the dead. The speaker highlights the significance of the women bringing spices to hon
	John Wesley's Explanatory Notes - Matthew 28 by John Wesley	John Wesley expounds on Matthew 28, emphasizing the resurrection of Jesus and the angelic announcement to the women at the tomb. He highlights the significance of the angel rolling