Mark - 16:1



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

Verse In-Depth

Explanation and meaning of Mark 16:1.

Differing Translations

Compare verses for better understanding.
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.
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.
And the sabbath having past, Mary the Magdalene, and Mary of James, and Salome, bought spices, that having come, they may anoint him,
When the Sabbath was over, Mary of Magdala, Mary the mother of James, and Salome, bought spices, in order to come and anoint His body.
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.
And when the Sabbath had passed, Mary Magdalene, and Mary the mother of James, and Salome bought aromatic spices, so that when they arrived they could anoint Jesus.
When the Sabbath was over, Mary of Magdala, Mary the mother of James, and Salome bought some spices, so that they might go and anoint the body of Jesus.

*Minor differences ignored. Grouped by changes, with first version listed as example.


Historical Commentaries

Scholarly Analysis and Interpretation.

And when the Sabbath was past. The meaning is the same as in Matthew, In the evening, which began to dawn towards the first day of the Sabbaths, and in Luke, on the first day of the Sabbaths. For while we know that the Jews began to reckon their day from the commencement of the preceding night, everybody understands, that when the Sabbath was past, the women resolved among themselves to visit the sepulcher, so as to come there before the dawn of day. The two Evangelists give the name of the first day of the Sabbaths, to that which came first in order between two Sabbaths. Some of the Latin translators have rendered it one, and many have been led into this blunder through ignorance of the Hebrew language; for though ('chd) sometimes means one, and sometimes first, the Evangelists, as in many other passages, have followed the Hebrew idiom, and used the word mian, one. But that no one may be led astray by the ambiguity, I have stated their meaning more clearly. As to the purchase of the spices, Luke's narrative differs, in some respects, from the words of Mark; for Luke says that they returned into the city, and procured spices, and then rested one day, according to the commandment of the law before pursuing their journey. But Mark, in introducing into the same part of the narrative two different events, at--tends less accurately than Luke to the distinction of dates; for he blends with their setting out on the journey what had been previously done. In the substance of the fact they perfectly agree, that the women, after having observed the holy rest, left home during the darkness of the night, that they might reach the sepulcher about the break of day. We ought also to recollect what I have formerly suggested, that the custom of anointing the dead, though it was common, among many heathen nations, was applied to a lawful use by the Jews alone, to whom it had been handed down by the Fathers, to confirm them in the faith of the resurrection. For without having this object in view, to embalm a dead body, which has no feeling, would be an idle and empty solace, as we know that the Egyptians bestowed great labor and anxiety on this point, without looking for any advantage. But by this sacred symbol, God represented to the Jews the image of life in death, to lead them to expect that out of putrefaction and dust they would one day acquire new vigor. Now as the resurrection of Christ, by its quickening vigor, penetrated every sepulcher, so as to breathe life into the dead, so it abolished those outward ceremonies. For himself, he needed not those aids, but they were owing to the ignorance of the women, who were not yet fully aware that he was free from corruption.

See this passage explained in the notes at Matthew 28:1-8.

Sweet spices - "Aromatics." Substances used in embalming. The idea of sweetness is not, however, implied in the original. Many of the substances used for embalming were "bitter" - as, for example, myrrh - and none of them, perhaps, could properly be called "sweet." The word "spices" expresses all that there is in the original.
Anoint him - Embalm him, or apply these spices to his body to keep it from putrefaction. This is proof that they did not suppose he would rise again; and the fact that they did not "expect" he would rise, gives more strength to the evidence for his resurrection.

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.

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 on the sabbath day; See Gill on Matthew 28:1.
Mary Magdalene, and Mary, the mother of James, and Salome; who was the wife of Zebedee, and the mother of the other James and John:
had bought sweet spices; or "brought", as the Vulgate Latin, and all the Oriental versions read; for though the women might have bought some on the preparation day, the day before the sabbath, the same evening that Christ was buried, Luke 23:56, yet, they might buy more for the same purpose, after the sabbath was over: for this there was a particular market at Jerusalem (d); for we are a told, that
"there were there three markets, one by another; in the first of which were sold, all kinds of precious things, silks, and embroidered work; in the second, various kinds of fruits and herbs; and in the third, all kinds of spices.''
That they might come and anoint him; with those sweet spices, as was the manner of the Jews: hence we read (e) of, , "the spices of the dead"; which were used to expel an ungrateful savour: this they did, out of affection to Christ, but seemed to have no faith in his resurrection, though he had told them of it, which they had forgot. The Vulgate Latin reads, "that they might anoint Jesus"; the Ethiopic version, "anoint his body": but the Arabic thus, "anoint the sepulchre"; his body being anointed before, and wound up by Joseph and Nicodemus; and therefore they came to strew the sepulchre with spices and ointments, and give it a sweet perfume. Though it seems most likely, that they came to anoint his body; for this was one of the things which was customary in Israel to do to dead men, as Maimonides (f) observes, , "they anoint him with various sorts of spices".
(d) Jechus Haabot, p. 24. Ed. Hottinger. (e) Misn. Betacot, c. 8. sect. 6. & Barrenors in ib. T. Hieros. Beracot, fol. 12. 2. (f) Hiichot Ebel, c. 4. sect. 1.

Nicodemus brought a large quantity of spices, but these good women did not think that enough. The respect others show to Christ, should not hinder us from showing our respect. And those who are carried by holy zeal, to seek Christ diligently, will find the difficulties in their way speedily vanish. When we put ourselves to trouble and expense, from love to Christ, we shall be accepted, though our endeavours are not successful. The sight of the angel might justly have encouraged them, but they were affrighted. Thus many times that which should be matter of comfort to us, through our own mistake, proves a terror to us. He was crucified, but he is glorified. He is risen, he is not here, not dead, but alive again; hereafter you will see him, but you may here see the place where he was laid. Thus seasonable comforts will be sent to those that lament after the Lord Jesus. Peter is particularly named, Tell Peter; it will be most welcome to him, for he is in sorrow for sin. A sight of Christ will be very welcome to a true penitent, and a true penitent is very welcome to a sight of Christ. The men ran with all the haste they could to the disciples; but 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.

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 20:1-2, John 20:11-29). (Mark 16:1-20)
when the sabbath was past--that is, at sunset of our Saturday.
Mary Magdalene--(See on Luke 8:2).
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.

When the sabbath was past. Compare Matthew. 28:1-17; Luke 24:1-11; John 20:1-10. As Mark's account is peculiar in some things, I add some notes. The Sabbath ended at sunset; the women then made their preparations to visit the tomb at dawn.
Might come and anoint him. This shows that they did not expect his resurrection. The Jews were wont, as a mark of honor, to surround the body in the tomb with fragrant spices. Nicodemus (John 19:39-40) had brought spices. Perhaps the women did not know this; perhaps they wished, in addition, to render their own loving service.

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