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.
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;
Darby: Now when he had risen very early, the first day of the week, he appeared first to Mary of Magdala, out of whom he had cast seven demons.
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.
Ἀναστὰς | Having risen |
Parse: Verb, Aorist Participle Active, Nominative Masculine Singular Root: ἀναπηδάω Sense: to cause to rise up, raise up. |
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δὲ | now |
Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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πρωῒ | early [the] |
Parse: Adverb Root: πρωί̈ Sense: in the morning, early. |
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πρώτῃ | first [day] |
Parse: Adjective, Dative Feminine Singular Root: πρῶτος Sense: first in time or place. |
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σαββάτου | of the week |
Parse: Noun, Genitive Neuter Singular Root: σάββατον Sense: the seventh day of each week which was a sacred festival on which the Israelites were required to abstain from all work. |
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ἐφάνη | He appeared |
Parse: Verb, Aorist Indicative Passive, 3rd Person Singular Root: φαίνω Sense: to bring forth into the light, cause to shine, shed light. |
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πρῶτον | first |
Parse: Adverb, Superlative Root: πρῶτον Sense: first in time or place. |
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Μαρίᾳ | to Mary |
Parse: Noun, Dative Feminine Singular Root: Μαρία Sense: Mary the mother of Jesus. |
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τῇ | - |
Parse: Article, Dative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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Μαγδαληνῇ | Magdalene |
Parse: Noun, Dative Feminine Singular Root: Μαγδαληνή Sense: a name given to Mary Magdalene, identifying her as from Magdala. |
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ἧς | whom |
Parse: Personal / Relative Pronoun, Genitive Feminine Singular Root: ὅς Sense: who, which, what, that. |
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ἐκβεβλήκει | He had cast out |
Parse: Verb, Pluperfect Indicative Active, 3rd Person Singular Root: ἐκβάλλω Sense: to cast out, drive out, to send out. |
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ἑπτὰ | seven |
Parse: Adjective, Accusative Neuter Plural Root: ἑπτά Sense: seven. |
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δαιμόνια | demons |
Parse: Noun, Accusative Neuter Plural Root: δαιμόνιον Sense: the divine power, deity, divinity. |
Greek Commentary for Mark 16:9
It is probable that this note of time goes with “risen” Jesus is not mentioned by name here, though he is clearly the one meant. Mark uses μια mia in Mark 16:2, but πρωτη prōtē in Mark 14:12 and the plural σαββατων sabbatōn in Mark 16:2, though the singular here. [source]
Definite statement that Jesus appeared Only instance of παρα para with the casting out of demons, εκ ek being usual (Mark 1:25, Mark 1:26; Mark 5:8; Mark 7:26, Mark 7:29; Mark 9:25). Εκβεβληκει Ekbeblēkei is past perfect indicative without augment. This description of Mary Magdalene is like that in Luke 8:2 and seems strange in Mark at this point, described as a new character here, though mentioned by Mark three times just before (Mark 15:40, Mark 15:47; Mark 16:1). The appearance to Mary Magdalene is given in full by John 20:11-18. [source]
Only instance of παρα para with the casting out of demons, εκ ek being usual (Mark 1:25, Mark 1:26; Mark 5:8; Mark 7:26, Mark 7:29; Mark 9:25). Εκβεβληκει Ekbeblēkei is past perfect indicative without augment. This description of Mary Magdalene is like that in Luke 8:2 and seems strange in Mark at this point, described as a new character here, though mentioned by Mark three times just before (Mark 15:40, Mark 15:47; Mark 16:1). The appearance to Mary Magdalene is given in full by John 20:11-18. [source]
Only instance of παρα para with the casting out of demons, εκ ek being usual (Mark 1:25, Mark 1:26; Mark 5:8; Mark 7:26, Mark 7:29; Mark 9:25). Εκβεβληκει Ekbeblēkei is past perfect indicative without augment. This description of Mary Magdalene is like that in Luke 8:2 and seems strange in Mark at this point, described as a new character here, though mentioned by Mark three times just before (Mark 15:40, Mark 15:47; Mark 16:1). The appearance to Mary Magdalene is given in full by John 20:11-18. [source]
A phrase which Mark does not use. In Mark 16:2 of this chapter it is μιᾶς σαββάτων [source]
With Mark's well-known habit of particularizing, it is somewhat singular that this circumstance was not mentioned in either of the three previous allusions to Mary (Mark 15:40, Mark 15:47; Mark 16:1). [source]
An unusual expression. Mark habitually uses the preposition ἐκ in this connection (Mark 1:25, Mark 1:26; Mark 5:8; Mark 7:26, Mark 7:29; Mark 9:25). Moreover, ἀπὸ , from, is used with ἐκβάλλειν , cast out, nowhere else in the New Testament. The peculiarity is equally marked if we read with some, παῤ ἧς . [source]
Reverse Greek Commentary Search for Mark 16:9
A touch of life was this as the excited women ran quickly They had the greatest piece of news that it was possible to have. Mark calls it fear and ecstasy. Anything seemed possible now. Mark even says that at first they told no one anything for they were afraid (Mark 16:9), the tragic close of the text of Mark in Aleph and B, our two oldest manuscripts. But these mingled emotions of ecstasy and dread need cause no surprise when all things are considered. [source]
This excitement was too great for ordinary conversation. Matthew 28:8 notes that they “ran to bring his disciples word.” Hushed to silence their feet had wings as they flew on.For they were afraid Imperfect tense. The continued fear explains their continued silence. At this point Aleph and B, the two oldest and best Greek manuscripts of the New Testament, stop with this verse. Three Armenian MSS. also end here. Some documents (cursive 274 and Old Latin k) have a shorter ending than the usual long one. The great mass of the documents have the long ending seen in the English versions. Some have both the long and the short endings, like L, Psi, 0112, 099, 579, two Bohairic MSS; the Harklean Syriac (long one in the text, short one in the Greek margin). One Armenian MS. (at Edschmiadzin) gives the long ending and attributes it to Ariston (possibly the Aristion of Papias). W (the Washington Codex) has an additional verse in the long ending. So the facts are very complicated, but argue strongly against the genuineness of Mark 16:9-20 of Mark 16. There is little in these verses not in Matthew 28. It is difficult to believe that Mark ended his Gospel with Mark 16:8 unless he was interrupted. A leaf or column may have been torn off at the end of the papyrus roll. The loss of the ending was treated in various ways. Some documents left it alone. Some added one ending, some another, some added both. A full discussion of the facts is found in the last chapter of my Studies in Mark‘s Gospel and also in my Introduction to the Textual Criticism of the New Testament, pp. 214-16. [source]
Imperfect tense. The continued fear explains their continued silence. At this point Aleph and B, the two oldest and best Greek manuscripts of the New Testament, stop with this verse. Three Armenian MSS. also end here. Some documents (cursive 274 and Old Latin k) have a shorter ending than the usual long one. The great mass of the documents have the long ending seen in the English versions. Some have both the long and the short endings, like L, Psi, 0112, 099, 579, two Bohairic MSS; the Harklean Syriac (long one in the text, short one in the Greek margin). One Armenian MS. (at Edschmiadzin) gives the long ending and attributes it to Ariston (possibly the Aristion of Papias). W (the Washington Codex) has an additional verse in the long ending. So the facts are very complicated, but argue strongly against the genuineness of Mark 16:9-20 of Mark 16. There is little in these verses not in Matthew 28. It is difficult to believe that Mark ended his Gospel with Mark 16:8 unless he was interrupted. A leaf or column may have been torn off at the end of the papyrus roll. The loss of the ending was treated in various ways. Some documents left it alone. Some added one ending, some another, some added both. A full discussion of the facts is found in the last chapter of my Studies in Mark‘s Gospel and also in my Introduction to the Textual Criticism of the New Testament, pp. 214-16. [source]
Past perfect active third singular for the δαιμονια daimonia are neuter plural. This first mention of Mary Magdalene describes her special cause of gratitude. This fact is stated also in Mark 16:9 in the disputed close of the Gospel. The presence of seven demons in one person indicates special malignity (Mark 5:9). See Matthew 12:45 for the parable of the demon who came back with seven other demons worse than the first. It is not known where Magdala was, whence Mary came. [source]
Locative case of time when. Both Mark (Mark 16:2) and Luke (Luke 24:1) have this very idiom of the cardinal τηι μιαι tēi miāi instead of the usual ordinal τηι πρωτηι tēi prōtēi (first), an idiom common in the papyri and in the modern Greek (Robertson, Grammar, p. 671). In all three instances also we have the genitive plural των σαββατων tōn sabbatōn for “the week” as in Acts 20:7. The singular σαββατον sabbaton also occurs for “the week” as in Luke 18:12; Mark 16:9. Cometh Mary Magdalene Vivid historical present. Mary Magdalene is not to be confounded with Mary of Bethany. While it was yet dark Genitive absolute. For σκοτια skotia see John 6:17; Matthew 10:27. Mark (Mark 16:2) says the sun was risen on their actual arrival. She started from the house while still dark. Taken away Perfect passive participle of αιρω airō predicate accusative in apposition with τον λιτον ton lithon f0). [source]
The cardinal μιαι miāi used here for the ordinal πρωτηι prōtēi (Mark 16:9) like the Hebrew ehadh as in Mark 16:2; Matthew 28:1; Luke 24:1; John 20:1 and in harmony with the Koiné{[28928]}š idiom (Robertson, Grammar, p. 671). Either the singular (Mark 16:9) σαββατου sabbatou or the plural σαββατον sabbaton as here was used for the week (sabbath to sabbath). For the first time here we have services mentioned on the first day of the week though in 1 Corinthians 16:2 it is implied by the collections stored on that day. In Revelation 1:10 the Lord‘s day seems to be the day of the week on which Jesus rose from the grave. Worship on the first day of the week instead of the seventh naturally arose in Gentile churches, though John 20:26 seems to mean that from the very start the disciples began to meet on the first (or eighth) day. But liberty was allowed as Paul makes plain in Romans 14:5. [source]
For the singular σαββατου sabbatou (sabbath) for week see note on Luke 18:12 and note on Mark 16:9. For the use of the cardinal μιαν mian in sense of ordinal πρωτην prōtēn after Hebrew fashion in lxx (Robertson, Grammar, p. 672) as in Mark 16:2; Luke 24:1; Acts 20:7. Distributive use of κατα kata also. [source]