Mark 16:9

Mark 16:9 in Multiple Translations

Berean Standard Bible BSB

Early on the first day of the week, after Jesus had risen, He appeared first to Mary Magdalene, from whom He had driven out seven demons.

King James Version KJV

¶ Now when Jesus was risen early the first day of the week, he appeared first to Mary Magdalene, out of whom he had cast seven devils.

American Standard Version ASV

Now when he was risen early on the first day of the week, he appeared first to Mary Magdalene, from whom he had cast out seven demons.

Bible in Basic English BBE

Now when he came back from the dead early on the first day of the week, he went first to Mary Magdalene, from whom he had sent out seven evil spirits.

Free Bible Version FBV

When Jesus rose from the dead on the first day of the week, he appeared first of all to Mary Magdalene, from whom he'd driven out seven demons.

Geneva Bible 1599 GNV

And when Iesus was risen againe, early the first day of the weeke, he appeared first to Marie Magdalene, out of whom he had cast seuen deuils:

Young's Literal Translation YLT

And he, having risen in the morning of the first of the sabbaths, did appear first to Mary the Magdalene, out of whom he had cast seven demons;

World English Bible WEB

Now when he had risen early on the first day of the week, he appeared first to Mary Magdalene, from whom he had cast out seven demons.

Noah Webster Bible WBS

Now when Jesus was risen early, the first day of the week, he appeared first to Mary Magdalene, out of whom he had cast seven demons.

Douay-Rheims 1899 DRV

But he rising early the first day of the week, appeared first to Mary Magdalen, out of whom he had cast seven devils.

Translation for Translators T4T

[When Jesus became alive again early on Sunday morning, he appeared first to Mary from Magdala town. She was the woman from whom he had previously expelled seven evil spirits.

Plain English Version PEV

Early on Sunday morning, before those women went to the cave, Jesus came alive again. He let Mary Magdalene see him first. (Some time before this, Jesus forced 7 bad spirits out of her.)

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Berean Amplified Bible — Mark 16:9

BAB

Word Study

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Mark 16:9 Interlinear (Deep Study)

BIB

GRK αναστας δε πρωι πρωτη σαββατου εφανη πρωτον μαρια τη μαγδαληνη αφ ης εκβεβληκει επτα δαιμονια

αναστας anistēmi G450 to arise Verb-2AAP-NSM

δε de G1161 then Conj

πρωι prōi G4404 early Adv

πρωτη prōtos G4413 first Adj-DSF-S

σαββατου sabbaton G4521 Sabbath Noun-GSN

εφανη phainō G5316 to shine/appear Verb-2API-3S

πρωτον prōton G4412 first Adv-S

μαρια Maria G3137 Mary Noun-DSF

τη ho G3588 the/this/who Art-DSF

μαγδαληνη Magdalēnē G3094 Magdalene Noun-DSF

αφ apo G575 away from Prep

ης hos, hē G3739 which Rel-GSF

εκβεβληκει ekballō G1544 to expel Verb-LAI-3S

επτα hepta G2033 seven Adj-NUI

δαιμονια daimonion G1140 demon Noun-APN

Greek Word Study

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Greek Word Reference — Mark 16:9

αναστας anistēmi G450 "to arise" Verb-2AAP-NSM

To arise means to stand up or get up from a position of rest or inactivity, as seen in Acts 9:41 and Matthew 22:24, and can also mean to be raised from the dead or to begin a new life.

Definition: ἀνίστημι (ἀνά, ἵστημι), [in LXX chiefly for קוּם ;] __1. causal, in fut. and 1 aor. act., with accusative, to raise up: Act.9:41; from death, Jhn.6:39, Act.2:32; to raise up, cause to be born or appear: Mat.22:24, Act.3:22, 26. __2. Intrans., in mid. and 2 aor act.; __(a) to rise: from lying, Mrk.1:35; from sitting, Luk.4:16; to leave a place, Mat.9:9; pleonastically, as Heb. קוּם, before verbs of going, Mrk.10:1, al. (see Dalman, Words, 23; M, Pr., 14); of the dead, Mat.17:23, Mrk.8:31; before ἐκ νεκρῶν, Mat.17:9, Mrk.9:9; __(b) to arise, appear: Act.5:36, Rom.15:12 (cf. ἐπ-, ἐξ- ἀνίστημι, and see Cremer, 306, 738; MM, VGT, see word). SYN.: ἐγείρω. (AS)

Usage: Occurs in 112 NT verses. KJV: arise, lift up, raise up (again), rise (again), stand up(-right) See also: 1 Corinthians 10:7; John 11:31; Hebrews 7:11.

δε de G1161 "then" Conj

This is a conjunction that means and, but, or then, used to connect ideas like in Matthew 1:2 and 2 Corinthians 6:15.

Definition: δέ (before vowels δ᾽; on the general neglect of the elision in NT, see WH, App., 146; Tdf., Pr., 96), post-positive conjunctive particle; __1. copulative, but, in the next place, and, now (Abbott, JG, 104): Mat.1:2ff., 2Co.6:15, 16, 2Pe.1:5-7; in repetition for emphasis, Rom.3:21, 22, 9:30, 1Co.2:6, Gal.2:2, Php.2:8; in transition to something new, Mat.1:18, 2:19, Luk.13:1, Jhn.7:14, Act.6:1, Rom.8:28, 1Co.7:1 8:1, al.; in explanatory parenthesis or addition, Jhn.3:19, Rom.5:8, 1Co.1:12, Eph.2:4, 5:32, al.; ὡς δέ, Jhn.2:9; καὶ . . . δέ, but also, Mat.10:18, Luk.1:76, Jhn.6:51, Rom.11:23, al.; καὶ ἐὰν δέ, yea even if, Jhn.8:16. __2. Adversative, but, on the other hand, prop., answering to a foregoing μέν (which see), and distinguishing a word or clause from one preceding (in NT most frequently without μέν; Bl., §77, 12): ἐὰν δέ, Mat.6:14, 23, al.; ἐγὼ (σὺ, etc.) δέ, Mat.5:22, 6:6, Mrk.8:29, al.; ὁ δέ, αὐτὸς δέ, Mrk.1:45, Luk.4:40, al.; after a negation, Mat.6:19, 20, Rom.3:4, 1Th.5:21, al. (AS)

Usage: Occurs in 2552 NT verses. KJV: also, and, but, moreover, now (often unexpressed in English) See also: 1 Corinthians 1:10; 1 Corinthians 12:9; 1 Peter 1:7.

πρωι prōi G4404 "early" Adv

At dawn or early in the morning, as seen in Matthew 16:3 and Mark 1:35. This refers to the time of daybreak or the morning watch.

Definition: πρωί (Rec. πρωΐ), adv. (πρό), [in LXX chiefly for בֹּקֶר ;] in the morning, early: Mat.16:3 (R, txt.) Mat.21:18, Mrk.1:35 11:20 13:35 15:1, Jhn.18:28 20:1; λίαν π., Mrk.16:2; ἅμα π., Mat.20:1; ἀπὸ π. (cf. ἀπὸ πρωΐθεν, Exo.18:13), Act.28:23.† (AS)

Usage: Occurs in 11 NT verses. KJV: early (in the morning), (in the) morning See also: Acts 28:23; Mark 13:35; Matthew 20:1.

πρωτη prōtos G4413 "first" Adj-DSF-S

The Greek word for first or foremost, used in Luke 14:18 and 1 Corinthians 14:30. It can refer to the first in a sequence, like the first day of the week, or the most important thing, like the first commandment.

Definition: B. Superl., πρῶτος, -η, -ον, [in LXX chiefly for רִאשׁוֹן, also for אֶחַד, etc. ;] first, __1. of Time or Place; __(a) absol., as subst., ὁ π.., Luk.14:18, Jhn.19:32, 1Co.14:30; ὁ π. καὶ ὁ ἔσχατος, Rev.1:17 2:8 22:13; neut., τὸ π., opposite to τ. δεύτερον, Heb.10:9; τὰ π., opposite to τ. ἔσχατα, Mat.12:45, Luk.11:26, 2Pe.2:20; anarth., Mat.10:2; pl., Mat.19:30, Mrk.10:31, Luk.13:30; ἐν πρώτοις (EV, first of all), 1Co.15:3; __(b) as adj.: πρώτῃ; (sc. ἡμέρᾳ) σαββάτου, Mk 16:[9]; φυλακή, opposite to δευτέρα, Act.12:10; equiv. to adv. in English, Jhn.8:[7] 20:4, 8 Act.27:43, Rom.10:19, 1Ti.1:16, 1Jn.4:19; = πρότερος (see infr.; cf. M, Pr., 79; Bl, §11, 5; Thackeray, Gr., 183f.): with genitive, π. μου ἦν (my chief: Abbott, Jg., 509ff.; but cf. M, Pr., 245), Jhn.1:15, 30; with art., Mrk.14:12, Act.1:1, al.; before ὁ δεύτερος, etc., Mat.22:25, Mrk.12:20, al. __2. Of Rank or Dignity, chief, principal: Mat.20:27 22:38, Mrk.9:35, Eph.6:2, al.; with genitive, Mrk.12:28, 29 al.; πόλις (Field, Notes, 124), Act.16:12; with art., Luk.15:22 19:47, Act.13:50, al. __3. Neut., πρῶτον, as adv., first, at the first; __(a) of Time: Mat.8:21, Mrk.4:28, al.; τὸ π., Jhn.10:40, al.; __(b) of Order: Rom.3:2, 1Co.11:18, al. (AS)

Usage: Occurs in 93 NT verses. KJV: before, beginning, best, chief(-est), first (of all), former See also: 1 Corinthians 14:30; Luke 15:22; Hebrews 8:7.

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.

εφανη phainō G5316 "to shine/appear" Verb-2API-3S

This word means to shine or appear, and can be used literally or figuratively, as in John 1:5 and 2 Peter 1:19. It can also mean to bring something to light or make it visible, like in Matthew 2:7 and Hebrews 11:3.

Definition: φαίνω [in LXX for אוֹר hi., רָאָה ni., etc. ;] __I. Act., __1. to bring to light, cause to appear (so most frequently in cl.). __2. Absol., to give light, shine (Hom., Plat., al.): Jhn.1:5 5:35, 2Pe.1:19, 1Jn.2:8, Rev.1:16 8:12 18:23 21:23. __II. Pass., to come to light, appear, be manifest: Mat.2:7 13:26 24:27, 30, Luk.9:8, Php.2:15, Heb.11:3, 1Pe.4:18" (LXX) ; opposite to ἀφανίζεσθαι, Jhn.4:14; with dative of person(s) (Bl. § 54, 4), Mat.1:20 2:13, 19 Mrk.16:9; with nom. pred., Mat.23:27-28, Rom.7:13, 2Co.13:7; id. with dative of person(s), Mat.6:5, 16 6:18 (before nom. ptcp., but not as in cl.; see Bl., § 73, 4); impers., Mat.9:33; of the mind and judgment (= δοκεῖ, which see), Mrk.14:64 (cf. I Est.2:21), Luk.24:11.† SYN.: see: δοκέω (AS)

Usage: Occurs in 31 NT verses. KJV: appear, seem, be seen, shine, X think See also: 1 John 2:8; Matthew 2:19; 1 Peter 4:18.

πρωτον prōton G4412 "first" Adv-S

The word for first in time, place, or importance, used in Ephesians 4:22 and John 7:50. It can also mean before or formerly, as seen in 2 Corinthians 1:15 and Hebrews 4:6.

Definition: πρῶτον, πρῶτος, see: πρότερος A. Compar., πρότερος, -α, -ον, [in LXX for רִאשׁוֹן ,לִפָנִים, etc. ;] before, of time, place, rank, etc.; in NT always of Time, before, former: Eph.4:22. Adverbially, πρότερον, before, aforetime, formerly: Jhn.7:50, 2Co.1:15, Heb.4:6; opposite to ἔπειτα, Heb.7:27; τὸ π., Jhn.6:62 9:8, Gal.4:13, 1Ti.1:13; αἱ π. ἡμέραι, Heb.10:32; αἱ π. ἐπιθυμίαι, 1Pe.1:14.† (AS)

Usage: Occurs in 60 NT verses. KJV: before, at the beginning, chiefly (at, at the) first (of all) See also: 1 Corinthians 11:18; Luke 10:5; 1 Peter 4:17.

μαρια Maria G3137 "Mary" Noun-DSF

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.

τη ho G3588 "the/this/who" Art-DSF

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.

μαγδαληνη Magdalēnē G3094 "Magdalene" Noun-DSF

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.

αφ apo G575 "away from" Prep

This word means moving away from something, like a place or a time. It's used in many parts of the Bible, like Matthew 5:29 and Luke 5:2, to show movement or separation. It can also mean because of something.

Definition: ἀπό (on the frequently neglect of elision bef. vowels, see Tdf., Pr., 94, WH, App., 146), prep. with genitive (WM, 462ff.; on its relation to ἐκ, παρά, ὑπό, ib. 456f.), [in LXX for לְ ,בְּ ,מִן ;] from (i.e. from the exterior). __1. Of separation and cessation; __(1) of motion from a place: Mat.5:29, 30 7:23, Luk.5:2 22:41, al.; __(2) in partitive sense (M, Pr., 72, 102, 245; MM, see word; Bl., §40, 2), Mat.9:16 27:21, Jhn.21:10, Act.5:2, al.; also after verbs of eating, etc.; __(3) of alienation (cl. genitive of separation), after such verbs as λούω (Deiss., BS, 227), λύω, σώζω, παύω, etc.; ἀνάθεμα ἀ., Rom.9:3; ἀποθνήσκειν ἀ., Col.2:20; σαλευθῆναι, 2Th.2:2, καθαρός, -ίζειν, ἀ. (Deiss., BS, 196, 216), Act.20:26, 2Co.7:1, Heb.9:14; __(4) of position, Mat.23:34 24:31, al.; after μακράν, Mat.8:30; transposed before measures of distance, Jhn.10:18 21:8, Rev.14:20 (Abbott, JG, 227); __(5) of time, ἀπὸ τ. ὥρας, ἡμέρας, etc., Mat.9:22, Jhn.19:27, Act.20:18, Php.1:5, al.; ἀπ᾽ αἰῶνος, Luk.1:70, al.; ἀπ᾽ ἀρχῆς, etc., Mat.19:4, Rom.1:20; ἀπὸ βρέφους, 2Ti.3:15; ἀφ᾽ ἧς, since, Luk.7:45, al.; ἀπὸ τ. νῦν, Luk.1:48, al.; ἀπὸ τότε, Mat.4:17, al.; ἀπὸ πέρυσι, a year ago, 2Co.8:10 9:2; ἀπὸ πρωΐ, Act.28:23; __(6) of order or rank, ἀπὸ διετοῦς, Mat.2:16; ἀπὸ Ἀβραάμ, Mat.1:17; ἐβδομος ἀπὸ Ἀδάμ, Ju 14; ἀπὸ μικροῦ ἕως μεγάλου, Act.8:10, Heb.8:11; ἄρχεσθαι ἀπό, Mat.20:8, Jhn.8:9, Act.8:35, al. __2. Of origin; __(1) of birth, extraction, and hence, in late writers, __(a) of local extraction (cl. ἐξ; Abbott, JG, 227ff.), Mat.21:11, Mrk.15:43, Jhn.1:45, Act.10:38, al.; οἱ ἀπὸ Ἰταλίας (WM, §66, 6; M, Pr., 237; Westc, Rendall, in l.), Heb.13:24; __(b) of membership in a community or society (BL, §40, 2), Act.12:1, al.; __(with) of material (= cl. genitive; Bl. l.with; M, Pr., 102), Mat.3:4 27:21; __(d) after verbs of asking, seeking, etc., Luk.11:50, 51 1Th.2:6 (Milligan, in l.); __(2) of the cause, instrument, means or occasion (frequently = ὑπό, παρά, and after verbs of learning, hearing, knowing, etc.; Bl., §40, 3), Mat.7:16 11:29, Luk.22:45, Act.2:22 4:36 9:13 12:14, 1Co.11:23, Gal.3:2, al.; ἀπὸ τ. ὄχλου, Luk.19:3 (cf. Jhn.21:6, Act.22:11); ἀπὸ τ. φόβου, Mat.14:26, al. (cf. Mat.10:26 13:44). __3. Noteworthy Hellenistic phrases: φοβεῖσθαι ἀπό (M, Pr., 102, 107); προσέχειν ἀπό (M, Pr., 11. with; Milligan, NTD, 50); ἀπὸ νότου (Heb. מִגֶּנֶב), Rev.21:13; ἀπὸ προσώπου (מִפְּנֵי), 2Th.1:9 (Bl., §40, 9); ἀπὸ τ. καρδιῶν (בְּלֵב), Mat.18:35; ἀπὸ ὁ ὤν (WM, §10, 2; M, Pr., 9), Rev.1:4. __4. In composition, ἀπό denotes separation, departure, origin, etc. (ἀπολύω, ἀπέρχομαι, ἀπογράφω); it also has a perfective force (M, Pr., 112, 247), as in ἀφικνεῖσθαι, which see (AS)

Usage: Occurs in 600 NT verses. KJV: (X here-)after, ago, at, because of, before, by (the space of), for(-th), from, in, (out) of, off, (up-)on(-ce), since, with See also: 1 Corinthians 1:3; Acts 8:10; 1 Peter 1:12.

ης hos, hē G3739 "which" Rel-GSF

The word which is a pronoun used to ask for or identify something, as seen in John 5:11. It can also be used to describe a person or thing, such as in Mark 15:23. This word helps to clarify or specify what is being talked about.

Definition: ὅς, ἥ, ὅ, the postpositive article (ἄρθρον ὑποτακτικόν). __I. As demonstr. pron. = οὗτος, ὅδε, this, that, also for αὐτός, chiefly in nom.: ὅς δέ, but he (cf. ἦ δὲ ὅς, frequently in Plat.), Mrk.15:23, Jhn.5:11; ὃς μὲν . . . ὃς δέ, the one . . . the other, Mat.21:35, 22:5, 25:15, Luk.23:33, Act.27:14, Rom.14:5, 1Co.11:21, 2Co.2:18, Ju 22; neut., ὃ μὲν . . . ὃ δέ, the one . . . the other, some . . . some, Mat.13:8, 23, Rom.9:21; ὃς (ὃ) μὲν . . . (ἄλλος (ἄλλο)) . . . ἕτερος, Mrk.4:4, Luk.8:5, 1Co.12:8-10; οὓς μέν, absol., 1Co.12:28; ὃς μὲν . . . ὁ δέ, Rom.14:2. __II. As relat. pron., who, which, what, that; __1. agreeing in gender with its antecedent, but differently governed as to case: Mat.2:9, Luk.9:9, Act.20:18, Rom.2:29, al. mult. __2. In variation from the common construction; __(a) in gender, agreeing with a noun in apposition to the antecedent: Mrk.15:16, Gal.3:16, Eph.6:17, al.; constr. ad sensum: Jhn.6:9, Col.2:19, 1Ti.3:16, Rev.13:14, al.; __(b) in number, constr. ad sensum: Act.15:36, 2Pe.3:1; __(with) in case, by attraction to the case of the antecedent (Bl., §50, 2): Jhn.4:18, Act.3:21, Rom.15:18, 1Co.6:19, Eph.1:8, al. __3. The neut. ὅ with nouns of other gender and with phrases, which thing, which term: Mrk.3:17 12:42, Jhn.1:39, Col.3:14, al.; with a sentence, Act.2:32, Gal.2:10, 1Jn.2:8, al. __4. With ellipse of a demonstrative (οὗτος or ἐκεῖνος), before or after: before, Mat.20:23, Luk.7:43, Rom.10:14, al.; after, Mat.10:38, Mrk.9:40, Jhn.19:22, Rom.2:1 al. __5. Expressing purpose, end or cause: Mat.11:10 (who = that he may), Mrk.1:2, Heb.12:6 al. __6. C. prep, as periphrasis for conjc.: ἀνθ᾽ ὧν ( = ἀντὶ τούτων ὧν), because, Luk.1:20, al.; wherefore, Luk.12:3; ἐξ οὗ, since, for that, Rom.5:12; ἀφ᾽ οὗ, since (temporal), Luk.13:25; ἐξ οὗ, whence, Php.3:20; etc. __7. With particles: ὃς ἄν (ἐάν), see: ἄν, ἐάν; ὃς καί, Mrk.3:19, Jhn.21:20, Rom.5:2, al.; ὃς καὶ αὐτός, Mat.27:57. __8. Gen., οὗ, absol., as adv. (see: οὗ). (AS)

Usage: Occurs in 1230 NT verses. KJV: one, (an-, the) other, some, that, what, which, who(-m, -se), etc See also: 1 Corinthians 1:8; 1 Peter 5:9; 1 Peter 1:6.

εκβεβληκει ekballō G1544 "to expel" Verb-LAI-3S

To expel means to forcefully drive or send something out, as seen in Matthew 7:22 and Mark 1:34. Jesus used this word when describing casting out demons. It can also mean to send away or put out, as in Matthew 15:17.

Definition: ἐκ-βάλλω [in LXX chiefly for גָּרַשׁ pi., also for שָׁלַךְ hi., יָצָא hi., יָרַשׁ hi., etc. ;] __1. to drive, cast or send out, to expel: with accusative of thing(s), mid. (σῖτον), before εἰς, Act.27:38; pass., Mat.15:17; with accusative of person(s), Mat.21:12, Mrk.11:15, al.; δαιμόνια, Mat.7:22, Mrk.1:34, al.; id. before ἐκ, Mrk.7:26; παρά, Mrk.16:9; ἐν, Mrk.3:22; (ἐν) τ. ὀνόματι, Mat.7:22, Mrk.9:38; λόγῳ, Mat.8:16; before ἔξω, Jhn.6:37; id. with genitive, Mrk.12:8, al.; of expulsion from home, Gal.4:30; from the Church, III Jn 10. __2. In LXX and NT (like Heb. יָצָא and Aram. הַנְפֵּק), to command or cause to depart: Mat.9:38, Mrk.1:12 (see Swete, in l.), ib. Mrk.1:43 5:40, Luk.10:2, Jas.2:25; τ. κρίσιν εἰς νῖκος (to cause to proceed to its goal), Mat.12:20 (LXX). __3. to reject (cl.): τ. ὄνομα ὑμῶς ὡς πονηρόν (cf. Deu.25:14), Luk.6:22; to leave out, Rev.11:2. __4. to take, draw or pluck out; __(a) with violence: Mat.7:5, Mrk.9:47, Luk.6:42; __(b) to bring forth or out of: Mat.12:35, Luk.10:35. (AS)

Usage: Occurs in 76 NT verses. KJV: bring forth, cast (forth, out), drive (out), expel, leave, pluck (pull, take, thrust) out, put forth (out), send away (forth, out) See also: 3 John 1:10; Mark 3:23; James 2:25.

επτα hepta G2033 "seven" Adj-NUI

The Greek word for the number seven, used in the Bible to describe completeness or perfection, as seen in Matthew 12:45 and Mark 8:5.

Definition: ἐπτά, οἱ, αἱ, τά indecl., seven: Mat.12:45 18:22 (cf. ἑβδομηκοντάκις), Mrk.8:5, al.; οἱ ἐ, Act.21:8 (AS)

Usage: Occurs in 64 NT verses. KJV: seven See also: Acts 6:3; Revelation 1:4; Hebrews 11:30.

δαιμονια daimonion G1140 "demon" Noun-APN

A demon is an evil spirit or unclean being, as mentioned in Acts 17:18. It can also refer to a false god or deity, as seen in Deuteronomy 32:17. The term is used to describe supernatural beings that are not of God.

Definition: δαιμόνιον, -ου, τό (neut. of δαιμόνιος, -α, -ον, divine), [in LXX (so also in π; see MM, Exp., x) for שֵׁד, אֱלִיל, (frequently in To) ;] __1. as in cl.; __(a) the Divine power, Deity (Hdt., Plat., al.); __(b) an inferior divinity, deity or demon (as in magical π, Deiss., BS, 281; MM, Exp., x): ξένα δ., Act.17:18. __2. (a) in OT, heathen deities, false gods (e.g. Deu.32:17, Psa.95 (96):5); __(b) in NT, evil spirits, demons: θύουσιν δαιμονίοις, 1Co.10:20; διδασκαλίαι δαιμονίων, 1Ti.4:1; προσκυνεῖν τὰ δ., Rev.9:20; ἄρχων τῶν δ., Mat.9:34; especially (syn. with πνεῦμα ἀκάθαρτον) as operating upon and "possessing" (of. δαιμονίζομαι) men: Mat.11:18, and al.; εἰσέρχεσθαι δ. εἰς. . ., Luk.8:30; δ. ἔχειν, Luk.4:33; δ. ἐκβάλλειν, Mat.7:22 In the phrase πνεῦμα δαιμονίου ἀκαθάρτου, Luk.4:33, the wider cl. usage (1. b) is recognised, ἀκ. being elsewhere in NT, the epithet of πν., and δ. = πν. ἀκ. (see ICC, in l; Cremer, 168) (AS)

Usage: Occurs in 53 NT verses. KJV: devil, god See also: 1 Corinthians 10:20; Luke 11:15; James 2:19.

Study Notes — Mark 16:9

Show Verse Quote Highlights

Context
Cross References
Mark 16:9 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Mark 16:9
Jamieson-Fausset-Brown on Mark 16:9
Matthew Poole's Commentary on Mark 16:9
Trapp's Commentary on Mark 16:9
Ellicott's Commentary on Mark 16:9
Adam Clarke's Commentary on Mark 16:9
Cambridge Bible on Mark 16:9
Whedon's Commentary on Mark 16:9
Sermons on Mark 16:9

Context — Jesus Appears to Mary Magdalene

7But go, tell His disciples and Peter, ‘He is going ahead of you into Galilee. There you will see Him, just as He told you.’” 8So the women left the tomb and ran away, trembling and bewildered. And in their fear they did not say a word to anyone.

9Early on the first day of the week, after Jesus had risen, He appeared first to Mary Magdalene, from whom He had driven out seven demons.

10She went and told those who had been with Him, who were mourning and weeping. 11And when they heard that Jesus was alive and she had seen Him, they did not believe it.

Cross References

	Reference	Text (BSB)
1	John 20:14–19	When she had said this, she turned around and saw Jesus standing there; but she did not recognize that it was Jesus. “Woman, why are you weeping?” Jesus asked. “Whom are you seeking?” Thinking He was the gardener, she said, “Sir, if you have carried Him off, tell me where you have put Him, and I will get Him.” Jesus said to her, “Mary.” She turned and said to Him in Hebrew, “Rabboni!” (which means “Teacher”). “Do not cling to Me,” Jesus said, “for I have not yet ascended to the Father. But go and tell My brothers, ‘I am ascending to My Father and your Father, to My God and your God.’” Mary Magdalene went and announced to the disciples, “I have seen the Lord!” And she told them what He had said to her. It was the first day of the week, and that very evening, while the disciples were together with the doors locked for fear of the Jews, Jesus came and stood among them. “Peace be with you!” He said to them.
2	Luke 8:2	as well as some women who had been healed of evil spirits and infirmities: Mary called Magdalene, from whom seven demons had gone out,
3	John 20:12	and she saw two angels in white sitting where the body of Jesus had lain, one at the head and the other at the feet.
4	Mark 15:47	Mary Magdalene and Mary the mother of Joseph saw where His body was placed.
5	Luke 24:10	It was Mary Magdalene, Joanna, Mary the mother of James, and the other women with them who told this to the apostles.
6	Matthew 27:56	Among them were Mary Magdalene, Mary the mother of James and Joseph, and the mother of Zebedee’s sons.
7	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.
8	Revelation 1:10	On the Lord’s day I was in the Spirit, and I heard behind me a loud voice like a trumpet,
9	Acts 20:7	On the first day of the week we came together to break bread. Since Paul was ready to leave the next day, he talked to them and kept on speaking until midnight.
10	1 Corinthians 16:2	On the first day of every week, each of you should set aside a portion of his income, saving it up, so that when I come no collections will be needed.

Mark 16:9 Summary

This verse tells us that after Jesus rose from the dead, He appeared first to Mary Magdalene, a woman He had delivered from seven demons. This shows us that Jesus cares deeply for those who have been set free from the power of evil, as seen in John 8:36. Just as Jesus revealed Himself to Mary Magdalene, He wants to have a personal relationship with each of us, and we can experience this through faith in Him, as mentioned in Romans 5:1. By sharing the news of Jesus' resurrection with others, we can, like Mary Magdalene, spread the joy and hope of His love.

Frequently Asked Questions

Why did Jesus appear first to Mary Magdalene after His resurrection?

Jesus appeared first to Mary Magdalene because she had a special place in His heart, having been delivered from seven demons, as mentioned in Mark 16:9. This act shows Jesus' love and care for those who have been redeemed from darkness, as seen in Luke 7:47.

What significance does the fact that Jesus had driven out seven demons from Mary Magdalene hold?

The fact that Jesus had driven out seven demons from Mary Magdalene signifies the completeness of her deliverance, as seven is often a number of completion in the Bible, such as in Matthew 18:21-22. This also highlights Jesus' power over the forces of evil, as stated in Mark 1:27.

Is it significant that Jesus appeared to Mary Magdalene on the first day of the week?

Yes, it is significant that Jesus appeared to Mary Magdalene on the first day of the week, as it marked the beginning of a new creation, just as God created the world in six days and rested on the seventh, as seen in Genesis 1:1-2:3. This event also points to the establishment of the Lord's Day, as mentioned in Revelation 1:10.

What can we learn from Mary Magdalene's encounter with the risen Jesus?

We can learn from Mary Magdalene's encounter that Jesus desires a personal relationship with each of us, and that He often reveals Himself to those who have been transformed by His power, as seen in 2 Corinthians 5:17. This encounter also demonstrates the importance of sharing the news of Jesus' resurrection with others, as Mary Magdalene did in Mark 16:10.

Reflection Questions

How has Jesus delivered you from the forces of darkness, and how can you share this experience with others?
What does it mean to you that Jesus appears to those who have been redeemed, and how can you cultivate a deeper relationship with Him?
In what ways can you, like Mary Magdalene, be a witness to the resurrection power of Jesus in your daily life?
How can you apply the lesson of Jesus' appearance to Mary Magdalene to your own life, recognizing that Jesus desires to reveal Himself to you personally?

Gill's Exposition on Mark 16:9

Now when [Jesus] was risen early the first [day] of the week,.... Though the word "Jesus" is not in the text, it is rightly supplied; for of the rising of no other, can the words be understood; and

Jamieson-Fausset-Brown on Mark 16:9

Now when Jesus was risen early the first day of the week, he appeared first to Mary Magdalene, out of whom he had cast seven devils.

Matthew Poole's Commentary on Mark 16:9

Ver. 9-11. Concerning this appearance of Christ to Mary Magdalene, See Poole on "", See Poole on "", and following verses to who gives a more full account than any other of this appearance.

Trapp's Commentary on Mark 16:9

9 Now when Jesus was risen early the first day of the week, he appeared first to Mary Magdalene, out of whom he had cast seven devils. Ver. 9. He appeared first] This honour done to Mary Magdalene, Mark relateth more at large than the rest, though otherwise mostly he be more brief than the rest.

Ellicott's Commentary on Mark 16:9

(9-20) Now when Jesus was risen early.—See Notes on Matthew 28:16-20. The history of the verses that follow is in every way remarkable. They are not found in two of the oldest MSS.—the Sinaitic and the Vatican—are marked as doubtful in many others, and are wanting in some versions. In some of these (e.g., in the Vatican MS.) there is a blank space left between Mark 16:8 and the beginning of St. Luke, as though the writer had suspended his work and waited for materials. The absence was noticed by Jerome, who says that “nearly all the Greek texts omit them.” Eusebius states the same fact as true of “the correct MSS.;” and no reference is made to them in the tables of parallel passages which were constructed for reference by Eusebius and Ammonius. On the other hand, they are referred to by Irenæus (about A.D. 170), and are found in the Alexandrian and Cambridge MSS., and in twelve other uncials which are nearly (some say, quite) as old as the two which omit them. When we turn to the internal evidence we find that the narrative, which up to this point had followed closely in the footsteps of St. Matthew, now becomes a very condensed epitome of St. John’s record of our Lord’s appearance to Mary Magdalene (Matthew 20:11-18), of St. Luke’s account of the journey to Emmaus (Luke 24:13-35), of the appearance to the ten disciples in John 20:19-25 and Luke 24:36-43, of the mission of the eleven reported in Matthew 28:16-20, of the Ascension as given by Luke 24:50-53. Two explanations of these facts are possible. (1) We may suppose that the writer of the Gospel wrote two copies of it, leaving one unfinished, ending at Mark 16:8; that this passed into the hands of persons by whom it was copied as complete, and so became the archetype of the MSS. in which the verses are wanting; while those that contain the subsequent verses were made from a more perfect text, written by St. Mark himself. (2) That the Gospel, having been originally completed by the writer, was in some way, by accident or design, mutilated; that as such it was reproduced faithfully by some transcribers, while others thought it better to give it a completion of some kind, by condensing what they found in the other Gospels. Of the two hypotheses the latter seems the more probable. It seems better, looking to these facts, to reserve notes, for the most part, for the Gospels in which the narratives appear in what was probably their original and certainly their fuller form.

Adam Clarke's Commentary on Mark 16:9

Verse 9. Now when Jesus was risen, c.] This, to the conclusion of the Gospel, is wanting in the famous Codex Vaticanus, and has anciently been wanting in many others. See Wetstein and Griesbach. In the margin of the later Syriac version, there is a remarkable addition after this verse it is as follows: - And they declared briefly all that was commanded, to them that were with Peter. Afterward Jesus himself published by them, from east to west, the holy and incorruptible preaching of eternal salvation. Amen. Mary Magdalene] It seems likely that, after this woman had carried the news of Christ's resurrection to the disciples, she returned alone to the tomb; and that it was then that Christ appeared to her, John 20:1-12; and a little after he appeared to all the women together, Matthew 28:9; Lu 24:16.

Cambridge Bible on Mark 16:9

9–11. The Appearance to Mary Magdalene 9. Now when] On this section from 9–20, see Introduction, pp. 15, 16. he appeared first] As yet, it will be observed, no human eye had seen the risen Conqueror of Death. The holy women had seen the stone rolled away, and the empty tomb, and had heard the words of the Angels, and announced all that had occurred to the Eleven, but their words appeared to them as “idle tales” (Luke 24:11). The Apostles Peter and John also, when they visited the Sepulchre, beheld proofs that it was indeed empty, but “Him they saw not.” The first person to whom the Saviour shewed Himself after His resurrection was Mary of Magdala. After recounting to the Apostles Peter and John the rolling away of the stone, she seems to have returned to the sepulchre; there she beheld the two angels in white apparel, whom the other women had seen (John 20:12), and while she was in vain solacing her anguish at the removal of her Lord, He stood before her, and one word sufficed to assure her that it was He, her Healer, and her Lord. out of whom he had cast seven devils] That He should have been pleased to manifest Himself first after His resurrection not to the whole Apostolic company, but to a woman, and that woman not His earthly Mother, but Mary of Magdala, clearly made a strong impression on the early Church.

Whedon's Commentary on Mark 16:9

9. Appeared first to Mary Magdalene — A close comparison of John and Luke will perhaps show that our Lord could hardly have been seen first of all by Mary Magdalene.

Sermons on Mark 16:9

	Sermon	Description
	Great Commission - Part 1 by John Stott	In this sermon, the preacher discusses the Great Commission and its four essential elements. The first element is the need for believers to have a personal experience of peace befo
	The Eternal Spirit the Gifts That Came by Willie Mullan	In this sermon, the preacher emphasizes the presence of dens of vice in our society, indicating that the Lord's coming is near. He refers to the book, which keeps him on the right
	The Kjv Version Bible - Part 1 by Chuck Smith	In this sermon, the preacher discusses the warnings given by Paul the Apostle in Romans chapter 1. He emphasizes the danger of people who claim to be wise but instead worship their
	(Demonology) the Truth About Tonges - Part 1 by Willie Mullan	In this sermon, the speaker emphasizes the importance of preaching the word of God in different languages without the need for an interpreter. He mentions that he can go to Queens
	War on Earth - Part 3 by Derek Prince	This sermon delves into the manifestations and effects of demonic influence in our lives, such as anger, defilement, torture, compulsion, enslavement, and weakness. It emphasizes t
	The Resurrection by F.J. Huegel	In this sermon, the speaker reflects on previous sermon series and announces his current focus on the resurrection. He expresses his desire for the Holy Spirit to reveal the signif
	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